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CORNELL
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Ii ii
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A
COMMENTARY
ON THE
HOLY SCRIPTURES
CRITICAL, DOCTRINAL, AND HOMILETICAL,
=e
WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS
BY
JOHN PETER LANGE, D.D.
IN CONNECTION WITH A NUMBER OF EMINENT EUROPEAN DIVINES.
TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITIONS,
BY
PHILIP SCHAFF, D.D.
IN CONNECTION WITH AMERICAN DIVINES OF VARIOUS EVANGELICAL DENOMINATIONS.
VOL. VIL OF THE NEW TESTAMENT: CONTAINING THE EPISTLES TO THE
THESSALONIANS, TIMOTHY, TITUS, PHILEMON AND THE HEBREWS.
NEW YORK:
CHARLES SCRIBNER’S SONS,
1887.
THE
TWO EPISTLES OF PAUL
TO THE
THESSALONIANS
BY
C. A. AUBERLEN, AND C. J. RIGGENBACH,
ὍΣ OF PHILOSOPHY AND THEOLOGY, LATE EXTRAORDINARY DR. OF THEOLOGY, AND PROFESSOR IN OB\.eAaRT
PROFESSOR IN BASEL. IN BASEL.
TRANSLATED FROM THE GERMAN, WITH ADDITIO.VA&,
BY
JOHN LILLIE, D.D.
FIFTH EDITION,
NEW YORK:
CHARLES SCRIBNER’S SONS,
Ewrersp, according to Act of Congress, in the year 1368, by
CHARLES SCRIBNER ἃ CO.,
ft the Clerk’s Office of the District Court of the United States for the Southern Distr
of New York,
TRow’s
PRINTING AND BooksinpInG Company,
205-213 Hast 12th St,
NEW YORK,
LIST OF CONTRIBUTORS
TO THE CRITICAL, DOCTRINAL, AND HOMILETICAL COMMEN:
TARY ON THE BIBLE.
GENERAL EDITORS:
Rev. JOHANN PETER LANGE, D.D.,
Oonsistorial Counselor and Professor of Theology in the University of Bonn,
Rey. PHILIP SCHAFF, D.D., LL.D.,
Professor of Sacred Literature in the Union Theological Seminary, New York.
1, CONTRIBUTORS TO THE GERMAN EDITION.
Rev. 0. A. AUBERLEN, Ph.D., D.D., Rev. CHRIST. FR. KLING, D.D.,
Professor of Theology δὰ ine ΤΌΥΘΕΒΗΣ of Basle, Dean of Marbach on the Neckar, Wirtemberg.
witzerland.
ως Rev. GOTTHARD VIOTOR LECHLER, D.D.,
Rev. KARL CHR. W. F. BAHR, D.D., Professor of Theology, and Superintendent at Leipaig.
Ministerial Counselor at Carlaruhe.
Rev. CARL BERNHARD MOLL, D.D.,
Rev. KARL BRAUNE, D.D., General Superintendent in Kénigsberg.
General Superintendent at Altenburg, Saxony,
Rev. 0. W. EDWARD NAEGELSBAOH, Ph,D.,
Rev. PAULUS CASSEL, Ph.D., Dean at Bayreuth, Bavaria.
Professor in Berlin.
Rev. J. J. VAN OOSTERZEE, D.D.,
Rev. OHR. FR. DAVID ERDMANN, D.D., Professor of Theology in the University of Utrecht,
Gen. Superintendent of Silesia, and Prof. Honorarius of
Theology in the University of Breslau. Rey. 0. J. RIGGENBAOH, D.D.,
Rev. F. R. FAY, Professor of Theology in the University of Basle.
Pastor in Crefeld, Prussia. Rev. OTTO SCHMOLLER, Ph.D., B.D.,
Rev. G. F. C. FRONMULLER, Ph.D., Urach, Wirtemberg.
Pastor at Kemnath, Wiirtemberg. Rev. FR. JULIUS SCHROEDER, D.Dy
Pastor at Elberfeld, Prussia.
Rev. KARL GEROK, D.D.,
Prelate and Chief Chaplain of the Court, Stuttgart. Rev. FR. W. SCHULTZ, D.D.,
Professor of Theology in Breslau,
Rev. PAUL KLEINERT, Ph.D., B.D.,
i i Ὁ ZOECKLER, D.D.
ft of Old Testament Exegesis in the Universit; Rev. OTT’ pe
eee of Berlin.” " Professor of Theology in the University at Greifswald,
Il. CONTRIBUTORS TO THE ANGLO-AMERICAN EDITION.
Rev. CHARLES A. AIKEN, Ph.D., D.D., Rev. JOHN A. BROADUS, D.D.,
Professor of Christian Ethica and Apologetics at Professor of New Testament Exegesis at Louisville, Ky.
igen Rev. TALBOT W. CHAMBERS, D.D.,
Rev. SAMUEL RALPH ASBURY, M.A., Pastor of the Collegiate Reformed Dutch Church,
Philadelphia. ‘New York.
EDWIN CONE BISSELL, D.D. Rev. THOMAS J. CONANT, D.D.,
Professor in the Theol. Seminary at Hartford, Ct. Brooklyn, N. Y.
Rev. GEORGH R. BLISS, D.D.,
ἢ ἢ . Ἐ. R. CRAVEN, D.D..
Professor in Crozer Theological Seminary, Upland, Pa. Rev. newark, dh ᾽ ᾿
Rev. CHAS. A. BRIGGS, D.D.,
‘ δ SBY, D.D., LL.D..,
i in the Union Theological Rev. HOWARD ORO , D.D., LU.D.,
aac ee dear New York a Chancellor of the University of New York.
LIST OF CONTRIBUTORS.
Rev. GEO. E. DAY, D.D.,
Professor in Yale Divinity School, New Haven, Conn.
Rey. CHAS. ELLIOTT, D.D.,
Professor of Biblical Literature and Exegesis, Chicago, TL
Rev. L. J. EVANS, D.D.,
Professor of New Test. Exegesis in Lane Theol. Seminary,
Cincinnati.
Rev. PATRICK FAIRBAIRN, D.D.,
Principal and Professor of Divinity in the Free Church
College, Glasgow.
Rev. WILLIAM FINDLAY, M.A,
Pastor of the Free Church, Larkhall, Scotland.
Rev. JOHN FORSYTH, D.D., LL.D.,
Chaplain and Prof. of Ethics and Law in U. 8, Military
Academy, West Point, N. Y.
Rey. FREDERIC GARDINER, D.D.,
Prof. of the Literature of the O. T. in Berkeley Divinity
School, Middletown, Ct.
Rev. ABRAHAM GOSMAN, D.D.,
Lawrenceville, N. J.
Rev. W. HENRY GREEN, D.D., LL.D.,
Professor of Oriental Literature in the Theol. Seminary at
Princeton, N. J.
Rev. JAMES B. HAMMOND, MLA,
New York.
Rev. HORATIO Β. HACKETT, D.D,
Professor of Biblical Exegesis in the Theological Seminary,
Rochester, N. Y.
Rev. EDWIN HARWOOD, D.D.,
Rector of Trinity Church, New Haven, Conn.
Rey. W. H. HORNBLOWER, D.D.,
Professor of Sacred Rhetoric, etc., in the Theol. Seminary
at Alleghany, Pa.
Rev. JOHN F. HURST, D.D.,
President of the Drew Theological Seminary,
Madison, N. J.
Rev. A, C. KENDRICK, D.D., LL.D.,
Professor of Greek in the University of Rochester, N. Y.
TAYLER LEWIS, LL.D.,
Professor of Oriental Languages in Union College,
Schenectady, N. ¥.
Rev. JOHN LILLIE, D.D.,
Kingston, N. Y¥.
Rev. SAMUEL T. LOWRIE, D.D.,
Philadelphia, Pa.
Rev. J. FRED. McCURDY, M.A.,
Asst Profeseor of the Hebrew Language in the Theol, Sem.
at Princeton, N. J.
Rev. CHARLES M. MEAD, Ph.D.,
Profesor of the Hebrew Language and Literature in the
Theol, Sem,, Andover, Masa,
br
Rev. J. ISADOR MOMBERT, D, Ὁ.»
Philadelphia, Pa.
Rev. DUNLOP MOORE, D.D.,.
New Brighton, Pa.
Miss EVELINA MOORK,
Newark, N. J.
JAMES G. MURPHY, LUL.D.,
Professor in the General Assembly’s and the Queen’s
College at Belfast.
Rev. HOWARD OSGOOD, D.D.,
Professor of the Interpretation of the Old Test. in the
Theol. Sem., Rochester, N. Y.
Rev. JOSEPH PACKARD, D.D.
Professor of Biblical Literature in the Theological
Seminary at Alexandria, Va.
Rev. DANIEL W. POOR, D.D.,
Professor of Church History in the Theological Seminary
at San Francisco, Cal.
Rev, MATTHEW B. RIDDLE, D.D.,
Professor of New Testament Exegesis in the Theol.
Seminary at Hartford, Conn.
Rev. CHAS. F. SCHAEFFER, D.D.,
Professor of Theology in the Evangelical Lutheran
Seminary at Philadelphia.
Rev. WILLIAM G. T. SHEDD, D.D., LL.D.,
Professor of Systematic Theology in the Union Theological
Seminary, New York.
Rev. CHAS. C. STARBUCK, M.A.,
Formerly Tutor in the Theological Seminary at Andover,
Mass.
Rev. P, H. STEENSTRA,
Professor of Biblical Literature at Cambridge, Masa,
Rev. JAMES STRONG, D.D.,
Professor of Exegetical Theology in the Drew Theological
Seminary, Madison, N. J.
Rev. W. G. SUMNER, M.A.,
Professor in Yale College, New Haven, Conn,
Rev. Ο. H. TOY, D.D.,
Professor of Hebrew and Old Testament Exegesis,
Harvard University, Cambridge, Mass,
Rev. E. A. WASHBURN, D.D., LL.D.,
Rector of Calvary Church, New York.
WILLIAM WELLS, M.A., LL.D.,
Professor of Modern Languages in Union Collega,
New York.
Rev, 0. P. WING, D.D.,
Carlisle, Pa.
Rev. E. Ὁ. YEOMANS, D.Dy
Orange, N. J.
EDITOR’S PREFACE.
Tas eighth volume of the English edition of Dr. Lancn’s “Bible-Work” contemns
the exposition of seven Epistles of the New Testament, by the combined labor of ten
European and American scholars, as follows:
I, and I. Epistles to the Taessanonrans, = Drs, AUBERLEN and RIGGENBACH
Translated by Dr. Liwim.
1. and Il. Epistles to Trworay. By Dr. Van Oosterzer. Translated by Drs. WasH:
- BURN and Harwoop.
Epistle to Trrus. By Dr. Van Oosrzrzun. Translated by Dr. Day.
Epistle to Pamemon. By Dr. Van Oosrerzer. Translated by Dr. Hackurr,
Epistle to the HesREws. By Dr. Mou. Translated by Dr. ΚΈΝΡΕΙΟΚ.
These authors and translators represent five countries—Germany, Switzerland, Holland,
Scotland,* and the United States; and seven communions—ithe Evangelical Lutheran,
Swiss Reformed, Dutch Reformed, Presbyterian, Protestant Episcopal, Congregational, and
Baptist.
The reader may therefore look for a considerable variety of talent and difference of
opinion in minor points of doctrine and polity. But in all essential articles of faith,
he will find a striking degree of unity—a unity more spiritual and free, and for this very
reason more deep and real than the consensus patrum, so called, by which the Roman
Church would fain prevent or obstruct all further progress in working the inexhaustible
mines of revealed truth. Far above all sectarian steeples rises the hill of Zion, where
the discords of human creeds are solved in the divine harmony of “one Lord, one
faith, one baptism, one God and Father of all, who is above all, and through all, and
in all.”
The numerous additions of the translators, from their own researches, and from leading
English commentators, will be found to raise the value of the American edition far above
the German original.
As general Editor, I wish here publicly to congratulate the translators on the suc
4 The late Dr. 1.1111Ὲ was a Scotchman by birth and education. All the other translators are A
vi EDITOR'S PREFACE.
cessful completion of their laborious task, and to express my grateful appreciation of
their hearty and efficient co-operation in this noble work. I only regret that one of
them—the late lamented Dr. Linum, like the like-minded Dr. AUBERLEN— was not
permitted to see the volume which owes so much to his accurate scholarship and
faithful study.
The Epistles to the Corinthians are nearly ready for the press; as is also the volume
on Genesis. The remaining books of the New Testament, excepting the Apocalypse,
which has not yet appeared in Germany, are all in course of preparation by able and
competent: scholars,
PHILIP SCHAFF.,
δ Beatz House, New Pork, £ed. 20, 1068,
BIOGRAPHICAL NOTICE
OF THE
AUTHORS OF THE COMMENTARY ON THE THESSALONIANS.
BY
THE AMERICAN EDITOR.
Onartzs Avevstus AUBERLEN, to whose competent hands the Commentary on the Epistles’
to the Thessalonians was first intrusted, and who would have prepared other parts of Lange’s
Bibelwerk (probably the Book of Daniel and the Apocalypse of John), had not a premature
death removed him from his earthly labors, was born Nov. 19, 1824, at Fellbach, near Stutt-
gard, in the kingdom of Wirttemberg, which for its small size has given rise to an unusual
number of distinguished divines, philosophers, and poets. He was educated at Esslingen,
Blaubeuren, and at the University of Tubingen, where he stood among the first in his class.
For a short time he was in danger of being carried away by the enthusiasm then prevailing
among German students for the humanitarianism of Goethe’s poetry and Hegel’s pantheistie
philosophy. But his pious education and associations, the influence of his teachers, Drs,
Schmid, Landerer, and Beck, and the diligent study of the Bible and the older Wiirttem-
berg divines, especially Bengel and Oetinger, guarded him against serious error. After a lit
erary journey through Germany, Holland, and Belgium, and a second residence at Tubingen as
Repetent (Fellow or Tutor) of the Theological Seminary, he accepted a call as professor extra-
ordinary of theology at the University of Basel in 1851, and was happily married in the same
year to a daughter of Dr. Wolfgang Menzel, the well-known author of a History of Germany,
a History of German literature (translated into English by the late President Felton of Harvard
University), and other works. In 1860 the University of Basel, at its fourth centenary, con-
ferred on him the honorary degree of Ὁ. Ὁ. In that post he labored with great acceptance and
rising fame to his death, May 2, 1864. As his theology, so his departure was full of
joyfal hope.
Dr. Auberlen was one of the most gifted and promising of the present generation of evan-
gelical divines in Germany, combining thorough learning with devout piety and profound rever-
ence for the Word of God. He had imbibed the spirit of Bengel and Oetinger, but was fully at
home in all the modern systems of theology and philosophy. He devoted special attention to
the prophetical portions of the Scriptures. Characteristic for his standpoint is the following
passage from the preface to the second edition of his work on Daniel: ‘The elevation on which
Scripture places us is one, not merely of the life, but also of knowledge, and to descend from it
is likewise to suffer a mighty loss in ideas, especially in the moral sphere. Here that word holda
good: ‘In Thy light we see light.’ . . . Here is a real solution of the problems of life—here
areal answer to the questions of existence, so far as one can be given at all for beings, who ag:
yet walk not by sight.”
viii BIOGRAPHICAL NOTICE.
The principal works of Dr. Auberlen, besides a part of the Commentary on the Thessaloni
ans, are the following:
The Theosophy of Friedrich Christoph Octinger in its leading features. With Preface by Dr. R. Roth
(of Heidelberg). Tubingen, 1847.
The Prophet Daniel and the Revelation of John, Basel, 1854; 2d edition revised, 1857. A very superior
work, which has been translated into English (for Clark’s Foreign Library), and into French. It is not a full
commentary, but a comparative exposition of the chief sections of the two books as a basis for a Biblical
philosophy of history.
The Divine Revelation, Basel, 2 vols. 1861-64. The second volume, in the preparation of which he died,
is unfinished, and was published after his death by Prof. Gess.
Comp. the Biographical Notice in the second volume of Auberlen’s work on Revelation, and an article of
Dr. Fazer in Henzoe’s Theol. Encycl., vol. xix. p. 789 sqq.
Dr. 0. J. Riagensacu, who completed the Commentary on the Thessalonians after the
death of his friend and colleague, is a native of Switzerland, completed his studies at Berlin
during 1839-41 (simultaneously with the writer of this notice), and, after laboring as pastor
for some time, was elected professor of theology at the University of Basel, where he labors still
and enjoys the full confidence of the Christian community, He was once a follower of the
Hegelian philosophy, but became a thorough convert to orthodox practical Christianity. He
is the author of a valuable work on the Life of Ohrist, and of several popular lectures against
modern infidelity.—P. 5
BIOGRAPHICAL NOTICE OF DR. LILLIE.
Ψ
it becomes my sad duty, as the general editor of Lange’s Commentary, to send out thia
part of the work with a biographical notice of the translator. A few weeks before his death,
Dr. Lillie paid me a visit, in excellent health and spirits, and intrusted to me the manu-
script of his translation, after having put to it his last touches in my study. We settled
the form of the title page and several matters relating to the final revision. At his
request I prepared the biographical notice of my friend Auberlen, who was called hence
while engaged in this same Commentary. How little did I dream at that time that I would
have so soon to add his own obituary, and to finish his work, as a labor of love to a departed
friend and esteemed co-laborer !
The Rev. Jonn Lire, D.D., was born, December 16, 1812, at Kelso, Scotland, the
youngest of a family of six children. He entered the University of Edinburgh in 1828,
and was graduated in 1831, with the first honors of his class. During his course he re-
ceived several prizes, among which was the gold medal given annually by the “ Writers to
the Signet” to the best Latin scholar. I well remember in what high terms his Latin
Professor, James Pillans, to whom he gave me a letter of introduction in 1854, spoke of the
classical scholarship, talent, and industry of his former pupil. His Alma Mater publicly
recognized his merits, by conferring on him, in 1855, the diploma of Doctor of Divinity.
From 1881 to 1834 he studied theology, taught a classical academy at Edinburgh, and .
travelled in England.
In August, 1884, he sailed, in company with elder members of his family, for the United
States, and completed his theological studies in the Seminary of the Dutch Reformed Church
at New Brunswick, N. J. In February, 1836, he was ordained and installed minister of the
Reformed Dutch church at Kingston, Dutchess Co., N. Y., where he labored with ability
and fidelity till August, 1841, when he was invited to the Presidency of the Grammar Schoo)
connected with the University of the City of New York. Shortly afterwards he took charge
of a church in Stanton street, New York, and edited the Jewish Chronicle (from 1844 to
1848) in behalf of missions among the Jews.
In 1852 the “American Bible Union,” which was organized in 1850 in the city of
New York, engaged his services, and subsequently those of Drs. Conant, Hackett, Ken-
drick, Rédiger, Forsyth, and other scholars of various denominations, for the difficult
work of preparing a new or revised version of the Holy Scriptures. He assisted the
Society in collecting for the purpose one of the most complete and valuable exegetical
and critical libraries extant, including a rare set of the best editions of the Greek and
Latin fathers, and all the German commentators of note. He went into this arrange-
ment as an enthusiast for Biblical studies, and in full sympathy with the movement for
such a revision of the authorized English Version of the Scriptures as would correct
admitted errors, and embody the approved results of modern textual criticism and bit
x BIOGRAPHICAL NOTICE OF DR. LILLIE.
lical research for the benefit of all the Protestant churches of the English tongue. His
part in the work, however, like that of several other scholars, was merely of a preliminary
and strictly literary character; the final revision, for popular use, being reserved for a special
commission, which has since completed the revision of the New Testament.
In this connection Dr. Lillie labored for five years with great zeal and energy. He
fixed up a study with exquisite scholarly taste in the venerable Baptist church in Broome
atreet, and felt perfectly happy in the company of all the great Bible translators and com
mentators, whose stately folios and handy octavos were laid out before him, together with
grammars, dictionaries, and other auxiliary works of ancient and modern lore.
He prepared in the service of the Bible Union new versions and philological commentaries
on the Epistles to the Thessalonians, the Epistles of John, the Second Epistle of Peter, the
Epistle of Jude, and the Revelation ;* which were published in 1854 and 1856 in beautiful
quarto style in three columns, containing the Greek text, King James’ Version, and the Re
vised Version, the greater part of the page being occupied with learned notes, and the
amplest references to former versions and commentaries. They were published, however,
merely as literary works, with the express declaration of the Bible Union “that the trans
lation is not final.” These philological commentaries, together with the similar works of Dr,
Conant on Job and on Matthew, and of Dr. Hackett on the Epistle to Philemon, are undoubt-
edly the most scholarly publications of the “ American Bible Union,” and have a perma-
nent exegetical and critical value. The late Dr. Joseph Addison Alexander, of Princeton,
often spoke in very high terms of Dr. Lillie’s commentaries, and expressed to him the wish
that he might treat in the same thorough manner all the books of the New Testament. Dean
Alford, of England, was stimulated by them to write his article on “Bible Revision” in the
Edinburgh Review.
Close application to study somewhat weakened the otherwise vigorous health of Dr. Lillie,
In June, 1854, he sailed for Europe and returned in October, fully restored for his work.
In 1857, he accepted a call to the First Presbyterian church at Kingston, N. Y., where he
labored faithfully and acceptably till his death. In January, 1867, he paid a visit to New
York, and was hale and strong and in excellent spirits. On his return, Saturday, January 19,
during a snow storm of unusual severity, he caught a cold, but recovered, and attended to his
pastoral duties till the week of his death. On Sunday, the 17th of February, he preached his
last sermon with unusual vigor and solemnity; on the day following he was taken sick with
inflammation of the lungs, and on Saturday, the 23d, in the fifty-fifth year of his life on earth,
he peacefully fell asleep to awake in his heavenly home. He bore the severe pains of his
illness without a murmur,—so completely had his naturally irritable temper been softened
and subdued by Divine grace. He left behind him a most amiable and worthy wife (a
daughter of A, Bruyn Hasbrouck, LL.D., late President of Rutgers College, N. J.), and
six promising sons and daughters. His funeral was largely attended, the church being
insufficient to accommodate the assemblage of ministers and people. On March 17, 1867,
the Rev. W. Irvin, of Rondout, N. Y., at the request of the First Presbyterian church of
Kingston, preached an appropriate memorial sermon in the Reformed Dutch church of that
place, to which he had devoted the first years of his ministry. The session of his church,
as also that of the Reformed Dutch church of Kingston, the Ulster County Bible Society, and
the higher ecclesiastical courts with which he was connected, gave fit expression to their high
3ense of esteem and affection, in a number of highly complimentary resolutions,
Besides the exegetical works already mentioned, Dr. Lillie wrote a volume of Expository
Practical Lectures on the Epistles to the Thessalonians (published by his friends and country-
men, Messrs. R. Carter & Brothers, N. Y., 1860), and occasional sermons and pamphlets, which
are all written with great care and some of which were published by request. He finished in
raanuscript a Commentary on the First Epistle of Peter, which he regarded as his best work,
and which we hope will before long be given to the public,
* Also the First Evistle of Peter and the Epistle of James; but tnese were never printed.
BIOGRAPHICAL NOTICE OF DR, LILLIE, xn
The last work of his life was the translation of the Commentary on the Thessalonians fo1
the American edition of Lange’s Bible-Work. I could not have found in America a scholar
better qualified for this task than Dr. Lillie, who had made the Epistle to the Thessalonians
the subject of repeated and thorough study, and had already published on this portion of
the Scriptures a philologico-critical commentary with a new translation, and a volume of Prac-
tical Expository Lectures, He finished the manuscript of the translation a few weeks before
his death, but read the proof only of the first sixteen pages. The task of completing his
work fell upon me, as the responsible editor. I read the proof with scrupulous regard to his
copy. Lillie’s Thessalonians will be found to be one of the best executed portions of the
American edition of Lange. The translation is remarkably accurate and elegant, and the
additions from his own researches and the best English commentaries are carefully selected
and valuable. He took great delight in this task, especially in the critical notes below the
text, and would have contributed other portions to this Biblical work, had Providence spared
his life. I had already assigned to him the Apocalypse (for which, by his previous labors
and his deep interest in eschatology, he was likewise thoroughly prepared), and the books
of Leviticus and Numbers.
Dr. Lillie was undoubtedly one of the first classical and Biblical scholars in the United
States. He would have adorned a chair of Biblical Literature in any of our Theological
Seminaries, although his difficulty of hearing might have interfered somewhat with his
efficiency as a teacher. He was naturally a close student, and had rare opportunities for culti-
vating his talents in the best institutions of his native Scotland. He was remarkably accu-
rate and nice, even to the smallest minutiz of Greek accents and punctuation. Besides the
Latin, Greek and Hebrew, he had mastered the French, German and other modern languages,
He was at home in the ancient and the English classics, and in the vast field of Biblical
riterature, especially in the critical department.
He was, moreover, an earnest, solemn, and impressive preacher, a faithful pastor, a con-
scientious and devout Christian, a genial, hospitable companion, with a stout Scotch heart,
an ardent temper, strong affections, and a frank, social disposition. In his theology he waa
thoroughly orthodox and evangelical, but with a strong leaning to millennarianism, and
considerable sympathy with the spiritual and devotional (but not with the hierarchical and
ritualistic) features of the Irvingite movement. He admired the writings of Auberlen, the
author of a portion of the commentary on the Thessalonians. Much as he cherished the
hope of the second coming of Christ, he knew how to subordinate disputed eschatological
opinions to the great central truths of the gospel, on which the churches are agreed.
In personal appearance, Dr. Lillie was a fine-looking, robust gentleman, with a genial face
and manly bearing, very neat in his dress and methodical in all his habits. He was called
away in the midst of his usefulness to see his Lord and Master face to face, for whose com
ing he had so often and so earnestly prayed.
To this notice Iam happy to add a tribute to the memory of Dr. Lillie from the pen of
his countryman, fellow-student, and life-long friend, the Rev. Jamus Ineaiis, whe edits in this
city a highly spiritual and devotional periodical, The Witness. The letter, which I subjoin,
with his kind permission, breathes the spirit of a sweet and holy friendship that was made
in heaven and for heaven, and outlives the fleeting changes of earth. It reminds me of those
beautiful lines in which Gregory Nazianzen, in a sad moment of temporary alienation,
describes his friendship with Basil, which commenced in the community of literary study
at Athens, and culminated in the consecration of their souls to Christ and the service of
His Church :
τοιαῦτ᾽ ᾿Αϑῆναι, καὶ πόνοι κοινοὶ λόγων,
‘Oudareyéds τε καὶ συνέστιος Bios,
Νοῦς εἷς ἐν ἀμφοῖν, οὐ δύω, ϑαῦμ᾽ Ἑλλάδος,
Καὶ δεξιαὶ, κόσμον μὲν ὡς πόῤῥω βαλεῖν,
Αὐτοὺς δὲ κοινὸν τῷ Θεῷ ξῆσαι βίον,
Adyous τε δοῦναι τῷ μόνῳ σοφῷ Λόγῳ
xii BIOGRAPHICAL NOTICE OF DR. LILLIE.
New York, October 12, 1867.
REV. DR. SOCHAFF:
Dear S3r°
Any of the early and intimate friends of Dr. Lillie would be embarrassed in speaking pub
nely of his memory ; I most of all, who, in the intimate associations of our college life, when I shared the
same room with him, knew him best. Our embarrassment arises from his superiority as known to us, to
all that he ever made bimself publicly known to be; so that our severest estimate of him might be regarded
as the partial judgment of affection. Professor Pillans in his old age stated to me that John Lillie was the
most accomplished scholar of all the pupils who had passed from his care in a professional career, which, at
Eton and Edinburgh, extended over more than half a century. Probably any member of the Faculty of Let-
ters in the University of Edinburgh at that day, would have endorsed this testimony. His attainments at
the age of twenty-one, were not those of a precociously brilliant or a merely studious youth, but rather
those of a vigorous and cultivated mind in its maturity. When from this distance of time 1 recall them,
they seem more wonderful to me now than they did then. If he did not fulfil all the high expectations
which we cherished of his future eminence in the world, his was not the. failure of a superficial precocity
which had awakened hopes which it could not make good, but the sacrifice of worldly ambition to the
higher aims of an office to which he was called by the Lord, by whose blood he was redeemed, and by
whose love he was constrained. We are more than content with his loss of an earthly crown, since we
know that ‘when the Chief Shepherd shall appear,” the loss will be compensated by a crown of glory
which fadeth not away.
The life of such a student as he was, was necessarily far apart from the vices and follies which dis
honored the name of student in that day. But besides the habits which kept him aloof from ignoble dis-
sipations, he was distinguished by a peculiar sensitiveness of honor, truthfulness and purity which gained
involuntary respect even from those who were irritated by its living reproof. The tone of his mind was
indicated by an enthusiastic admiration of the prose works of Milton, upon which his early style and use
of English were moulded. The inspiration of liberty from that source determined him to seek a home in
America. After years of separation I saw what the grace of God could effect even in such a character as
his; I saw the difference between the fruit of the Spirit and the highest human virtue.
He was what is styled a Calvinist, not as a mere theologian, but as a Christian whose soul yielded a
reverent and uncavilling submission to what God has been pleased to reveal of Himself, and what to many
are mere speculations or party distinctions, were to him divine and influential verities. He was clear and
uncompromising in his testimony to the truth as it is in Jesus, in whose glorious person and perfect work
he found life and all that satisfies life. To him it was evidently a small matter to be judged of man’s judg-
ment, and so he was often found on the unpopular side with the truth of God. He was the earnest advocate
of Millennarianism, when to be a Millennarian was to expose himself to ecclesiastical ostracism. He dared
take the attitude of a candid enquirer into the claims of the self-styled “ Catholic Apostolic Church.” But
when it is said that ‘‘ he sympathized with some features of the Irvingite movement,” it should be known
that it was not with the doctrinal system nor with the ritualism of that Church that he sympathized,
His sympathy, so far as it went, arose from his exalted conception of what the Holy Scriptures teach of
the Church as the temple of the Holy Ghost, the body of Christ, invested, as the representative of her Head,
with His authority and endowed with His ascension gifts; and from his convictions regarding the destiny
of the Church as the bride, the Lamb’s wife—in the words of one of his published sermons, ‘“ The Queen-
consort of a renewed and emancipated world,” in which the everlasting purpose of Divine love will be ac-
complished and the manifold wisdom of God will be displayed. He could not be satisfied with low views
of the Church as a voluntary association of men, defining its own prerogatives, framing its own laws, choosing
its own ministry, whose qualifications and functions it prescribes, adapting itself to the expediencies of the
hour, and renouncing a heavenly destiny for the empty boast of a temporal triumph. He was attracted by
the pretensions of a body which claimed to realize his august conception, or, permit me to say, the divine
revelation of the Church’s existence, and which, in its testimony, gave great prominence to the Church’s
glorious destiny. But the fact that he did not die in the communion of ‘ the Catholic Apostolic Church,”
is the proof that, on careful examination, he did not find its pretensions substantiated.
Pardon me that I have written at such length on these points to you who are so much more capable
than I am to do justice to the character, gifts and views of my friend. I know what your friendship was to
him in his lifetime, and Iam happy that it is your hand that is to pen the brief record which will associate
his memory with the enduring work in which he counted it a privilege to be your fellow-laborer, For me
t would perhaps have seemed more fitting that I should speak only of the generosity and tenderness of hia
BIOGRAPHICAL NOTICE OF DR. LILLIE. xu
unfailing friendship, and the disinterestedness of his brotherly love. The memory of these is rather to be
cherished as a solace of the “little while”? which separates me from him who was the last of the friends of
life’s spring-tide who remained to be the companion of its autumn days, and the only one of them whose
sympathy relieved “ the sear and yellow leaf” with the light of that blessed hope in which he sleeps, and
in which
Tt am, Dear Sir,
Yours, with high respect,
JAMES INGLIS.
PREFACE.
Tux exposition of the two Epistles to the Thessalonians was at first undertaken by my deat
colleague, Professor Dr. AUBERLEN, who, however, was able to complete only the first two
chapters of the First Epistle, A disease, which unhappily compelled him for years to forego
severe labor, led him, on an understanding with the esteemed editor, to commit to my hands
the continuation of the work. It grieves me that he was not to live to see the task accom-
plished. On May 2d of the present year he entered into rest.
For the Introduction to the First Epistle and for the last three chapters of the same, as well!
as for the whole of the Second, I alone am to be held responsible. The two chapters executed
by my predecessor I went over along with him; but here, with the exception of a few addi-
tions* to which he assented, every thing is from his hand. May the reader not find in what
follows too great a contrast. Some points in which I slightly differ from the view of my late
friend are in part too unimportant to require alteration, as, for example, the way in which
ἔμπροσϑεν is connected with what precedes (i. 8); the view of the dative ὑμῖν (ii. 10); the
question to what és refers (ii. 18); in other cases subsequent opportunities were found of recur-
ring to them; thus, in regard to ἔργον τῆς πίστεως (i. 8) I refer to the note on 2 Thess. i, 11, and
a small supplement in reference to the handicraft of the Apostle is furnished at 2 Thess. iii. 7-9,
For what help 1 am indebted to Dr. Srooxmeyer, Pastor of St. Martin’s, Basel, is men-
tioned in the Homiletical and Practical Notes to 1 Thess. iv. 1-8.
In now sending forth, along with the legacy of an honored divine, the first fruits of my
labor in this department, I can but wish and pray God, that the joint work may promote the
understanding of these glorious Epistles, love to the truth therein proclaimed, and the edificy
tion of the Church of Christ.
Dr. O. J. RieaenBaon.
Base, June, 1864.
® [Distinguished in the original by brackets, and hero by also appending the name of the writer.—J, fai
THE FIRST EPISTLE OF PAUL
TO THE
THESSALONIANS.
INTRODUCTION,
—+—
$1. TO WHOM THE EPISTLE WAS ADDRESSED,
THESSALONIOA (see Winer, Realwérterbuch), called Therme by Herodotus and Thucydides,
lies at the head of the Sinus Thermaicus. The later pame was given to it by Cassander ir
honor of his wife Thessalonica, a daughter of Philip. (Others allege that the name was
intended to commemorate a vietory over the Thessalians.) Under the Romans Thessalonica
was the chief city of the second region of the province of Macedonia, and the residence of 4
Roman Praetor and Questor. Pliny mentions it as libera. Subsequently it is called Metropolis,
and that not only for Macedonia, but also for Achaia. Throughout the whole medieval period
it is a city of importance, belonging for a time to Venice, but since 1430 to Turkey.* At
present it bears the slightly abbreviated name of Saloniki, and still, as in the time of the
Romans, the population is large, and includes thousands of Jews. What was wanting in
Philippi Paul found in this flourishing capital and emporium—namely, a synagogue.
The founding of the church in this place is related in Acts xvii. 1 sqq. It was one of the
fruits of the second missionary journey, Acts xv.-xviii., and the second church { that arose ou
the European continent. First in Philippi (where perished republican Rome a century before)
had the Apostle had fulfilled to him the promise implied in that vision of the man of Macedonia
(Acts xvi. 9). And there too he had had his first experience of a persecution springing alto-
gether from heathen motives. The selfishness of those who made their gains by soothsaying:
had turned against him the pretext of the religio illicita. After the bloody violence, and:
while his wounds could scarcely yet have been healed, he had in company with Silas, his fellow~.
sufferer, and with Timothyt, on whom the persecution had not fallen, repaired in joyous elevar.
tion of spirit to Thessalonica.
* [Cowyzearz and Howson, Life and Epistles of St. Pawl,c. ix.: ‘‘ The heroic age of Thessalonica was the thira
century. It was the bulwark of Constantinople in the shock of the barbarians ; and it held up the torch of the truth
to the successive tribes who overspread the country between the Danube and the Mgean,—the Goths and the Sclavos,
the Bulgarians of the Greek Church, and the Wallachians, whose language still seems to connect them with Philippi
and the Roman colonies. Thus, in the medieval chroniclers, it has deserved the name of ‘the Orthodox City’ "—
J. 1.1
t (Or possibly the third. It is not improbable that the church at Rome, as well as that of Philippi, precedod:it,—
J LJ
1 [That is not equally certain. Only Paul and Silas are mentioned at the departure from Philippi, and during
the stay at Thessalonica. Timothy may for some reason have been left behind at the former place, as he was atter-
wards at Berea. Or the omission of his name may be accounted for as in Doctrinal Note 2 on 1 Thess. iii. 2.-α El
1
2 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
He made his appearance in the synagogue, where he found ready such a point of attachment
as it was his principle to avail himself of (agreeably to Rom. i. 16; ix. 4, 5, and not at variance
with the geographical partition of Gal. i. 9). Starting from the Scriptures of the Old Testa-
ment, he sketched the full prophetic image of the suffering and risen Messiah, and then he set
forth the fulfilment, to wit, that in Jesns the predicted Christ had appeared. The Second
Epistle shows us how he especially expounded to them the prophet Daniel. Some (not many}
Jews were convinced, together with a great multitude of devcut Greeks (proselytes) ;—the
{insufficiently attested reading καὶ Ἑλλήνων would distinguish between devout persons (prose-
lytes) and Greeks (still altogether heathen); that some had been idolaters is presupposed also
at 1 Thess. i. 9 ;—and, lastly, special prominence is given to the fact that not a few of the most
honorable women believed ; not that a higher value is put upon their souls on account of their
rank, but they had more opposition to overcome than others. It is moreover implied in the
exhortations of 1 Thess. iv. 6-11 that the majority of the converts consisted of tradesmen and
mechanics, All these by God’s appointment fell to the Apostle’s share,* after he had preached
in the synagogue only three sabbaths, though no doubt he did so in the intervals also, as his
custom was, to wit, within doors while working with his hands (1 Thess. ii. 9). But that he
still labored on in the young separated church for some time after the three sabbaths is improb
able (against W1EsELER, Chronol. des apost. Zeitalters, p. 40; and otherst); for the Apostolic
History, without giving the least hint (as in Acts xviii. 7; xix. 9) of such a continuance of
labor, connects immediately with the mention of the three sabbaths the account of the uproar
that drove the Apostle away. Again, that the Apostle worked at his trade proves nothing for
a longer stay; and quite as little does the statement (Phil. iv. 16), that the Philippians had sent
him presents once and again to Thessalonica. It may even be questioned whether Paul here
refers to his first residence in Thessalonica; but even so, the two communications may have
followed quickly one on the other.
Thus within scarcely three weeks{ was formed a numerous and flourishing congregation.
The time, indeed, was fully occupied, the people in a susceptible state of mind, and Paul fervent
in spirit, as also the Epistles show ; but the phenomenon is still an extraordinary one, and Pata
himself holds it up as such.
The powerful movement was met by a powerful hostility. The unbelieving Jews knew how
to use idle people in stirring up a tumult. The Apostle himself they did not find, but his host
Jason and some other Christians they dragged before the Prefectus urbis on a charge slan-
derous, but crafty, and adapted to Roman ears, These seditious men, they said, who had
agitated the whole orbis Romanus, incited to revolt against the Empero: by proclaiming Jesus as
king. Just at that time the Jews (assidue tumultuantes, Sueton.) had been expelled from Rome
by Claudius (Acts xviii. 2), and found themselves everywhere jealously watched as disturbers
of the peace. How gladly did they now seize on the pretext, for the sake of clearing them-
selves, and fastening an effective calumny on those they hated! The reproach that is cast at
us‘lights only on them. So they feigned loyalty, and betrayed their dearest religious hopes to
the princes of worldly empire; precisely like the accusers of Jesus before Pilate (Luke xxiii. 2;
John xix. 12sqq.). The Apostle is struck by the resemblance, 1 Thess. ii. 14 sqq. It is com-
monly supposed that the peculiar emphasis laid by Paul in his preaching on the βασιλεία σεοῦ
(1 Thess. i. 10, and elsewhere)§ had given occasion to this perversion. But it is no less true
that the wickedness of the Jews, of which he had already had manifold experience, impelled
the Apostle, as being itself a momentous sign of the time, to proclaim the nearness of the judg-
*[“ Fuelen dem Apostel von Gott als sein Loos zu ;’—so the author would give the peculiar force of προσεκληρώθησαν
Acts χυΐ!. 4.-ἶἰ, L.]
t [Including Benson, Pater, Davinson, ΟΟΝΎΒΒΑΒΕ and Howson, &c.—J. L.]
t [Aurorp: “ We are hardly justified in assuming, with Jowett, that it was only three weeks, For ‘three Sab.
baths’, even if they mark the whole stay, may designate four weeks: and we are not compelled to infer that a
Sabbath may not have passed at the deginning, or the end, or both, on which he did not preach in the synagogue.”—
J. LJ
§ [This idea ts favored also by the special charge urged at Thessalonica against the preachers, to wit, that they
were revolutionary propagandists, ‘doing contrary to the decrees of Cesar, saying, that there ia another kirg, Jesus,”
Acts xvii. 7.—J..L.]
§ 2. PLACE, TIME, AND OCCASION OF WRITING. ΕἼ
ment. Thot Israel is filling up the measure of his obduracy, is an idea with which he is fully
impressed. Therefore does he proclaim the coming of the Lord, but, of course, in a manner
remote from all political offence. The Roman magistracy is spiritually incapable of investigating
the matter; the people are alarmed by fears about the uproar and Roman vengeance; but the
course of the authorities is moderate. They take security that no disturbances are meditated ;
and Paul, to spare the young church a renewal of the storm, withdraws to Bera. From this
place, which lay not two days’ journey to the south-west, he might still work in the direction
of Thessalonica. But the Jews of this city showed themselves to be peculiarly implacable adver-
saries (as Saul had been before the day of Damascus). They drove him also from Berma, and
he, leaving behind his two attendants, set off for Athens,
The Apostolic History makes no mention at all of Timothy as having come to Paul at
Athens, and as having been sent from there to Thessalonica (1 Thess. iii. 1, 2), but only that he
came again to him from Macedonia, Acts xviii. 5; comp. 1 Thess. iii. 6. Where Paul was at
that time, the Epistle does not tell us. According to the Acts, the meeting took place at
Corinth, and indeed along with Timothy Silas also came from Macedonia. And so it appears
likewise from 1 Thess. i. 1, that both of his assistants were with the Apostle when he wrota
the letter. As to whether and how the accounts from these two sources may be more closely
adjusted, see the note on 1 Thess. iii. On the whole it is evident that, while independent of
one another, they agree well together.
§ 2, PLACE, TIME, AND OCCASION OF WRITING.
From what was last mentioned we may gather that the subscription in old manuscripts:
“Written from Athens,” is not only (as are all these subscriptions) spurious, but also incorrect.
It arose probably as a hasty inference from 1 Thess. iii. 1, as if the place where Paul wrote
must have been the same as that from which he sent Timothy. In Corinth rather was our
Epistle written, and indeed at the time when Paul was commencing his [abors in that city; not
very long after the conversion of the Thessalonians (1 Thess. i. 9); immediately after Timothy’s
return to Paul (1 Thess. iii. 6, ἄρτι) ; consequently in the year 53 * (prior to 54 when Claudius
died, comp. Acts xviii. 2; and see Wizsexer, Chronol. des ap. Zeitalters, p. 253). Such is also
the old and generally received opinion. That in favor of its later composition (WuRM: at the
date of Acts xviii. 22; ScurapER: at that of xx. 2; Kouzer, on account of 1 Thess, ii. 14 sqq.:
not till the time of the Jewish war, later than Acts xxviii.) rests on untenable grounds. The
mention of presidents (1 Thess. v. 12)—and that without any official title—does not disprove
the recent establishment of the church. Though at a later period, when a selection could be
made, no novices were chosen (1 Tim. iii. 6), yet Acts xiv. 28 shows that Paul left no church
without presidents. Further on we shall meet with still other considerations that are supposed
to support a later composition, and shall find them equally invalid.
But what it was that prompted the Apostle to write is easily explained from the condition
of the church. The faithful pastor could not but be deeply concerned about it. He knew that
quick conversion is not experience and confirmation. Except where circumstances prevented,
he always spent considerable time on the firm settlement of a church (Acts xviii. 11,18; xix.
8,10). But driven as he had been so soon from Thessalonica by violence, he sought from a
listance to provide against the noble church being again torn from him by persecution or
seduction (1 Thess, iii. 5). Twice he sought to return in person (1 Thess. ii..18); once perhaps
from Bercea. And when this, probably on account of the threatening malice of his enemies,
could not be accomplished (Satan hindered us, he says), he sent Timothy in his stead (1 Thess,
iii. 2). Nor was this any light task for his still youthful associate, who seems, indeed, thus far
to have less attracted the enemies’ notice. Through the reports of Timothy the Apostle wag
greatly rejoiced (1 Thess. iii. 6 sqq.); he was able to thank God that under all persecutions (ch.
i. 6; ii. 14 sqq.; iii. 8) they were steadfast in the faith, an example to all (ch. i. 7) in brotkerly
love (ch. iv. 9). and in the Christian walk generally (ch. iv. 1 sqq.). Still his longing to be able
* [Sonarr dates both Hpistles in 53; ConyBEARE, ALFORD, and Exvuioort, in 62-58 ; Longmans, in 53-64, Lancs
sbout 54-55. —J. 1,1
4 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
to visit them himself is not at all abated (ch. iii. 10 sqq.); rather it was just what he had
learned through Timothy that induces him in the mean time to commune with them at least
by letter. He will thereby yet further strengthen what Timothy has wrought, draw ever
tighter the bond between himsel and te church, and by his exhortation supply what he had
observed to be wanting in them. As the readers of the Epistle are there represented, they
appear to us throughout standing in the freshness of their faith and first love, but yet as
beginners, in need of establishment ; troubled, on the one hand, by a want of clear apprehension,
and in danger, on the other, from the terrors of persecution and the power of delusion. The
Apostle, however, treats them with a noble tenderness, without expressing distrust on account
of their inexperience, and knows how to combine in the wisest way encouragement with
admonition.
§ 8. GENUINENESS OF THE EPISTLE.
What OxsHavsen wrote as early as 1840 about the First Epistle to the Thessalonians being
one of the few New Testament Epistles, that have had the good fortune to be attacked neither
formerly nor in recent times, was not quite correct even then. For already in 1835 had Baur
(die Pastoralbriefe) and in 1886 SonrapEr (der Apostel Paulus) brought forward at least sus-
picions against its genuineness. Since then Baur (Paulus, der Apostel Jesu Christi, 1845, p.
480; with corroborations in theol. Jahrbdb., 1855, II.) has decided against the authenticity not
only of the Second, but also of the First Epistle; not, however, that this was any misfortune
for it; for the result can only be the recognition so much the more thorough of its peculiar
character and high value.
The evidence of antiquity for our Epistle is neither stronger nor weaker than it is, e.g., for
the Epistle to the Galatians, and the so-called internal grounds are all that Baur urges against it.
He finds the contents unimportant ; there isan utter lack of special interest, of precise motive ;
mere general exhortations, instructions, wishes, which in other Epistles occur incidentally, are
here the main thing. Besides, the Epistle shows itself to be dependent on the book of Acts and
on other Epistles; especially do we meet with many things to remind us of the Epistles to the
Corinthians. The very detailed statement of the conversion of the Thessalonians appears to be
altogether aimless; why write to a church everything that it knows from its own experience ?
Moreover, it is assumed that the church has not been long in existence, and yet it is asserted
that in every place it is commended as an example of faith (ch. i. 7, 8); that it has already
rhown its brotherly love to the brethren in all Macedonia (ch. iv. 10); that withal there is
aready imminent danger of the prevalence of an idling disposition (ch. iv. 11); and already has
Paul once and again desired to return to Thessalonica (ch. ii. 17 sq.). That the Epistle speaks
of the coming of the Lord in a very familiar way, Baur is compelled to allow; essentially as
1 Cor. xv.; and then again, he thinks, quite otherwise, far more in the style of the Jewish
Rabbis than in that place. So also the way in which it speaks of the sufferings of the Jewish
Christians, and already takes for granted the destruction of Jerusalem (ch. ii. 14, 16), is quite
unpauline; and equally so 1 Thess. v. 27.
Bavr’s attack has met with nothing but contradiction: from Koon (1848), then especially
from Linnemann (1850-59),from Witrs. Grinm (Stud. und Hrit., 1850, iv.), Lanex (das ap,
Zeitalter, 1. 108; 1853), Reuss (Gesch. der heil. Schriften des Neuen Testam., 20 ed., 1858; 8d
ed., 1860. “The suspicion appears to be arbitrary, got up to favor a historical system.”),
GuenixeE (Isagogik, 2d ed., 1854), Lipstus (who indeed sets up untenable fictions of his own,
Stud. und Krit., 1854, IV.; against him Liinemann and others), Hormann (die heil. Schrift
Neuen Testaments, I. 270; 1862), Brerx (Hinleitung in’s Neue Testament, 1862), and even (as
regards the First Epistle) from HineEnFreip (Zeitschrift fiir Wissensch. Theologie), 1862, ΠΙ.
That the contents of the Epistle are unimportant can be affirmed by Baur only from his
having an eye exclusively for abstract ideas, and not for living personal interests. He partly
contradicts himself, when in the section on the Parousia he finds the (solitary) dogmatic idea
that had led to the composition of the Epistle. At the same time, on the affinity and the differ
ence of this idea, compared with the teaching of the Apostle elsewhere, he decides just as he
§ 3. GENUINENESS OF THE EPISTLE. δ
does on the questions of style. When a resemblance presents itself, it must be a servile imita
tion; but let a peculiar thought or an original application occur, then it is said: That is
unpauline. In truth, the points of agreement with other Epistles are not more marked than,
for example, between the Epistle to the Romans and that to the Galatians, and in every instance
the word suits the connection. On the other hand, what there is of peculiar is by nu means
unapostolic. The exposition will have to show how very Pauline the whole is, even to the
niceties of thought and style.
On the whole, it must be said that Baur even precludes himself from understanding the
Epistle. What he urges with most plausibility is, the features that seem to be inconsistent
with the composition of the Epistle soon after the establishment of the church. But if we
reckon the Apostle’s ministry in Bercea, in Athens, and now also in Corinth at about half a
year, and represent to ourselves, moreover, the unusually striking character of the conversion
that had here taken place, we perceive that a speedy and widespread propagation of the im-
portant news is fully explained ; and nowhere more easily than at a maritime emporium, like
Corinth, might people come from all sides to whom Paul had no need to tell the story of Thes-
salonica, as the report thereof had already reached them. As to Paul’s having by this time
desired once and again to visit Thessalonica, on that point after what was said before not
another word need be wasted. That the church should already have shown its brotherly love
towards the Christians in Macedonia, and that, on the contrary, there were faults to be cen-
sured, such as a fanatical indolence, how long time after its establishment was required for that?
Indeed, of the latter fact it is to be said, that it is more easily accounted for at the beginning,
immediately after the conversion, than subsequently at a time of quiet composure.
Still more is that the case in regard to the doctrine of the resurrection. To be sure, Baur
thinks that the anxiety about the Christians who had fallen asleep cannot be conceived as
existing only a few months after the founding of the church, but rather implies that nearly a
generation of Christians had already died. But could there not be anxiety as to the fate of the
departed, though there were but a few of them? some perhaps martyrs? or even though none
had died? if only, in the time of persecution, the nearness of death stood more than usually
threatening before the eyes of all? Nay, must we not ask in turn: Supposing that the Epistle
were spurious, not written till a lifetime after the founding of the church, at a period also when
the clear apostolic instruction had long been everywhere spread abroad, what forger would
still have invented even then such a case of dark apprehension, as that the dead might fare
worse than those who should survive till the Coming? But this apprehension might easily
arise among novices, who had enjoyed the apostolic instruction for only three weeks. Not less
are we justified in asking: What forger would have allowed the Apostle, a lifetime after Paul’s
death, to write about the hope that he himself might survive till the Coming (ch. iv.17)? As
composed in the beginning and by Paul himself, the whole is intelligible; as a fiction of a late
date, the whole becomes incomprehensible.
That holds good also in a particular relation. Bavzr finds something at variance with the
Apostle’s manner, in the way in which the author sets up the Jewish Christians as a model, and
assails the Jews without. He is able to recognize him only when he is contending with the
Jewish Christians. But the real Apostle informs us how the churches in Judea rejoiced in hia
ministry (Gal. i. 22 sqq.), and at a much later date he makes collections for the saints in Jeru-
salem. On the other hand, he suffered not only from the false brethren, but expressly also from
the Jews:(2 Oor. xi. 24-26). And that is what we meet with in Thessalonica ; not yet, as after-
wards in many places, a Judaistic strife within the church, but, suitably to the earlier period, an
attack from without by altogether unbelieving Jews. There is no ground for the idea of Lrpsrus,
that the Apostle is trying beforehand (ch. ii. 3, 5, 6) to avert Judaistic aspersions ; it was rather
unbeliaving Jews that slandered the Apostles as agitators, and as persons who flattered the
people from motives of ambition and greed, The Romans would not of themselves have
thought thus early of regarding the gospel as dangerous to the state; their moderate course
even shows, that they laid no great stress on the slander itself, Those who got it up were
Jews, That Jews perceived sooner than the heathen the power of the gospel to transform the
6 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
world, is what was to be expected; that they raised the charge of a revolutionary movereat, is
the lie of their passionate hatred. Therefore also does the Apostle pronounce on them a severe,
but well-morited, judgment (ch. ii. 14 sqq.). They have killed their Messiah, as formerly their
old prophets ; the followers of the Messiah in Judea they have persecuted, and now also they
have driven out us Apostles; from Thessalonica last of all, but on previous occasions alsc
(comp. Acts ix. 23, 29; xiii. 50; xiv.19). The aorist cannot hinder us from referring the
statement to the whole of the persecution of the Apostle, which is thus taken together as one
act; and so likewise in the case of the prophets. But in this way, says the Apostle. they fill
up the measure of their ungodly and misanthropic temper. It is not simply the odiwm generis
humani, in the sense of a Tacitus, that he upbraids them with, but that they are contrary tc
men, in that they will not suffer the word of salvation to be spoken to the Gentiles. So now
the wrath is come upon them, ready for the final burst. Does not the Apostle here speak quite
like a prophet of God, just as in Rom. ix.?
And to what now does the whole amount? What of the detailed recital of things that the
Thessalonians knew by their own experience? In this Dr Wervs also sees nothing but a gush-
ing of the heart, and thinks that only in the exhortations and instructions (chh. iv. and v.) are
we to seek for the object of the Epistle. ‘We hold, on the contrary, that to describe the first
three chapters as aimless is nothing else but to confess that one does not yet understand the
Epistle ; whereas thoroughly to understand it will be the best vindication of its genuineness.
§ 4, COURSE OF THOUGHT AND IMPORTANCE OF THE EPISTLE.
The very simple course of thought in the Epistle is as follows: After the salutation ch. i. 1
comes the
FIRST PART, OH. I. 2—m1, 18, PERSONAL AND HISTORIOAL.
I. Ch. i. 2—ii. 16. Paul signifies to the Thessalonians the genuineness of his preaching and
of their faith,
1) Ch. i. 2-7. He begins with thanksgiving for the state of the church. He is sure of their
Divine election. How? Because of the peculiar joyousness and power of his preaching, that
had there been granted to him and his companions, and because of the unreserved readiness
with which they received the word. The extraordinary result is for him an ever memorable
work of God.
2) Ch. 1. 8-10. Others also far and wide have been struck both with the agency of tha
Apostle and the conversion of the Thessalonians,
So should the Thessalonians likewise be ever mindful not to allow themselves to be with-
drawn from the ground of their former experience. To recall afresh and explain what they
had gone through ought to retain them in this position.
Once more, and with yet greater exactness, he reviews both sides of their experience:
8) a. Ch. ii. 1-12. The conduct of the Apostles, when, coming from their recent ill treat-
ment at Philippi, they had so joyfully proclaimed the gospel, free from all deceit, impurity, and
selfishness. By this too he would establish them—arm them, that is, against all insinuations
that might possibly have staggered them. Let Jewish calumny charge us with what it will,
and let Gentile adversaries repeat it, in order to turn you away from us; you know that your
experience of us has been different. Aad so he
Ὁ. Ch. ii, 138-16, bears testimony to their hearty faith, through which they had willingly
endured all opposition; they have thereby (they first from among the Gentiles) entered into
the noble fellowship of the oldest churches persecuted for the gospel’s sake; but the instigators
of the hostility will be overtaken by the judgment.
It tends mightily to strengthen them, when he interprets to them their experience, and
opens to them a clear insight into the state of the times. But that they may understand
how that even after lis expulsion he had by no means unfeelingly abandoned them, he informg
them
Il. Oh, ii. 17—iii. 18, what he had done for them since his departure;
§ 5. LITERATURE. q
1) Ch. ii, 17-20, how he had once and again desired to come to them;
2) Ch, iii, 1-5, how he had sent Timothy in his stead, and so for their sakes had deprived
nimself of his attendance ;
8) Ch. iii. 6-18, how he is now full of thankful joy over his report; yet he intimates at the
same time, that he might nevertheless still supply something lacking in them. Since he cannot
at present accomplish this in person, he therefore does it at once by letter, and so follows the
SEOOND PART, OHH. IV. AND V., DIDAOTIO AND HORTATORY.
The warnings that meet us here have reference, first of all, to sins to which the temptation
must have been peculiarly great in a Gentile city of maritime trade. Farther on, the instruc-
tions and exhortations respect merely such manifestations as could not but occur in a young and
unsettled church—cases of indistinctness and excitement in doctrine and life; to this belongs as
well the fanatical indolence as the setting aside of ordinary occupations. In particular, we
find
1) Oh. iv. 1-8, a warning against fornication and covetousness;
2) Ch. iv. 9-12, an incitement to growth in brotherly love, and, that love be not prejudiced,
to quiet and sober industry ;
8) Oh. iv. 13—v. 11, instruction and exhortation respecting the coming of the Lord;
8. Ch. iv. 13-18, they who have fallen asleep will rise again, and so at the Lord’s advent
will suffer no loss;
b. Ch. ν. 1-11, but when He will come, we know not; let your walk, therefo.e, be at all
times watchful and sober. Then come
4) Ch. v. 12-24, the closing exhortations: to honor their presidents, to live ru peace, to
keep themselves free from all bitterness against persecutors, to unite vivacity with sobriety
of spirit. The whole concludes ᾿
δ) Oh. v. 25-28, with the salutation and benediction.
Thus the Epistle is throughout adapted to the need of the church—an exceedingly significant
example of fatherly loving care of a church still in its infancy. And this is jast the earliest’ ot
the Apostle’s letters that have been preserved to us.
It was natural that in the Epistle tu the Galatians, whose life of faith was threatened by
false doctrine, Paul should have had to let his dialectics act in a quite different fashion. [Ὁ war
natural that the spiritual life of the Corinthians, much more richly developed, but distracted
also by internal division, should have demanded from the Apostle work of more varied thought.
In the Epistle to the Colossians also he has to do with an adulteration of the Gospel, and one
indeed more refined. If the Epistle to the Romans marks the highest achievement of the
apostolic thought, and that to the Ephesians the mightiest prophetic flight of his spirit, the one
that comes nearest to our Epistle in tone and style is that to the Philippians. And this is
readily-understood; for the two Macedonian churches, less conspicuous for a high display of the
charisms, than for the inner life of faith and love, gave the heart of the Apostle for that very
reason the most untroubled joy. But such is the rich fulness of his apostvlic spirit, that he was
able to be to all his churches all that they required.
Of the style of our Epistle ΒΕΝΘΕΙ, says: Habet hac epistola meram quandam dulcedinem,
que lectori dulcibus affectibus non assueto minus sapit quam cetera, severitate guadam
palatum stringentes.
§ 5. LITERATURE,
Of the older literature a detailed estimate is given by Pett. We name Curysostom and TuropHy.
act; Zwinett, Catvin and Brza; Grorius; Benern; Oxsnavsen, De Werre, Ewarp (die Send
schreiben des Apostels Paulus, 1867); Parr (G@ryphiswaldie, 1830); Scuorr (Lipsia, 1834); Kocu,
(1848; with a new title, 1855); Lonemann (as part of Meyer's Handbuch, 1850; 2d ed., 1859); Hor
mann (die heilige Schrift Neuen Testaments, I., 1862).
Practical Expositors : Herr. STAHELIN, das Neue Testament; M. F. Roos, Kurtze Auslegung (1786):
C. H. Risesr, Betrachtungen iiber das Neue Testament; Von Gertach; Heusner; ὨΙΒΡΒΕΘΗ, die
Briefe St. Pauli an die Epheser, Philipper, Kolosser und Thessalonicher (1868).
8 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
[Besides these works, and the commentaries on the whole Bible, or on the New Testament, referred
to in Por Synopsis, or in the General Introduction to the Holy Scriptures in Lancx’s Matthew, ed.
Scuarr, p. 19, the student of the Epistles to the Thessalonians may consult the following :—FaBEE
Sraputensis, Epistole Pauli cum commentariis, Paris, 1617; Muscu.us, In Pauli Hpistolas aa
Philipp. etc. commentarii, Leipzig, 1565; Weis, Help for the more clear and easy understanding of the
Holy Scriptures, London, 1709-28 (in this work are anticipated very many of the best results of the
modern textual criticism); ΤΌΆΒΕΤΙΝΕ, Commentarius in Epp. ad Thess, Busel, 1739; GuysE,
Practical Expositor, London, 1739-52; Benson, Paraphrase and Notes on Six of the Epp. of St.
Paul, 2d ed., London, 1752; Wester, Notes, &c., Bristol, 1764; Pyne, Puraphrase on the Acts ana
the Epp., vol. ii, London, 1765; Baumearten, Auslegung der Briefe Pauli, Halle, 1767; Moxpen-
HAUER, Griindliche Erléuterung der heiligen Bicher neues Test., vol. iii., Leipzig, 1768; J. D. MicHaExis,
Paraphrasis u. Anmerkungen iiber die Briefe Pauli an die Gal., &c., 2d ed., Bremen and Gottingen,
1769; Krause, Die Briefe an die Phil. u. Thess., Frankfurt, 1790; Macxniaut, on the Epistles, Edin-
burgh, 1795; Coxz, Commentary on the N. T., London, 1803; ΚΟΡΡΕ, Nov. Test, ed. TYCHSEN,
Gottingen, 1823; Furarr, Vorlesungen iiber die Briefe Pauli, Tiibingen, 1829; TroLtops, Analecta
Theologica, London, 1842; Prinz, Annotations on the Apostolical Hpp., vol. iii, London, 1851; Cony-
BEARE and Howson, Life and Epp. of St. Paul, London, 1853; Jowxrrr, The Epistles of St. Paul to
the Thess., Gal., Rom.,; with Critical Notes and Dissertations ; London, 1855, 1859 (the references are to
the former edition); Littiz, Revised Version, with Notes, of the Epp. of Paul to the Thess., published
by the American Bible Union,* New York, 1856, and London, 1858 (containing a very extensive and
minute comparative view—on all moot points bearing on the translation—of critical editions, versions,
and commentaries.+| This work, and my similar one on the closing books of the Canon, II. Pet.
Revelation, are here cited under the title of Revision.); also my Lectures on the same Epp., New York, 1860
(referred to under the title, Lectures); Exiicorr, Critical and Grammatical Commentary on St. Pauls
Epp. to the Thess., London, 1858, and Andover, 1864; Vauewan, Zhe Epp. of St. Paul for English
Readers, London, 1864 (No. I., which is all that I have seen, contains the First Ep. to the Thess.),—
J. 1.
* [To the officers of the Bible Union I beg leave here to express my sense of obligation for the kind courtesy with
which they admitted me to the freo use of their excellent library.—J. L.]
t [In the following pages the Editor has paid special attention, in the exegetical department, to the latest repre-
sentatives of English scholarship—Jowerr, ALForp (4th ed., 1865), Worpsworta (4th ed., 1866), ELLIcoTT, WEBSTER,
and WILkEinson.—J, 1.]
[N. B. For the sake of readier distinction, the small-print notes immediately following the
translation will be referred to as Critical; the first division of the Commentary, simply aa
Ezegetical.—J. 1ω]
THE FIRST EPISTLE OF PAUL
TO THE
THESSALONIANS.
ot >
CHarrzr IJ 1.
BALUTATION.
1 Paul, and Silvanus, and Timotheus [Timothy],’ unto the church’ of the Thee
salonians which is* in God the Father and in* the Lord Jesus Christ: Grace
be unto you [Grace unto you, χάρις ὑμῖν], and peace (from God our Father and
the Lord Jesus Christ).°
1 [The English form, Timothy, occurs seven times in our Authorized Version,—J. L.]
2 [ἐκκλησία, German : Gemeinde, congregation.
4 [The repetition of the in is also superfiuous.—J. L.
But see Dr. Schaff’s note 4 on Matt, xvi. 18.—J. 1,1
3 [Tho English supplement, which is, might better have been omitted.—J. 1,.]
5 eee the Auth. Vers. at 2 Thess, i.2; Rom. i. 7; Phitem, 8. Koch: “ By the omission of the verb the expression
gains {n strength and emphasis."—German, after Luther: sed mit euch.—J. L.}
6 The words ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίον Ἰησοῦ Χριστοῦ are wanting in important manuscripts
[B. F. 61,
versions [Vulgate, Syriac, &c.], and all the a) commentaries, and are therefore brackcted by Bengel and Lach-
mann, and cancelled by Tischendorf,* Pott, De
though defended by Se
ette, Liimemann, and others [Alford, Ellicott, Amer.
ott, Olshausen, Koch, Reicbe, and others.
d J ible Union],
It is an obvious conjecture, that the words were
brought here from the opening of the other Pauline Epistles, and in favor of this view is the brevity by which the
inscription of this earliest of the Epistles is on the whole distinguished. Inthe precisely similar opening of the Second
Epistle to the Thessalonians the words in question are also found, and are there undoubtedly genuine. We let them
stand here likewise [in brackets], in accordance with the principle which we intend to follow also in other cases, that
for homiletic treatment a various reading only then comes to be of decisive importance, when the authorities are so
weighty that a universal, or at least nearly universal, agreement prevails among the critics in regard to it. [In thig
case, moreover, the common reading is sustained by the Codex Sinaiticus,t A. D. E., and other uncials.—J. L.]
* [1 refer throughout to Tischendorf's seventh edition, the eighth, now in process of publication, not having got
88 far as the Epistles.—J. Τῷ,
t [To this already famous manuscript, for which its discoverer, Tischendorf, is probably justified in claiming the
rimacy in the department of textual criticism (in se habere rei critice principatwm), there is no reference whatever
im Dr, Auberlen’s portion of this Commentary. The reader will here find the results of a fall and careful collation of
it (aa well as of the modern critical editions) throughout both Epistles—J. L.)
EXEGETICAL AND CRITICAL.
1. Paul, Silvanus, and Timotheus [Timothy].
—On Paul, see the Acts of the Apostles, and the In-
troduction to the Epistle to the Romans.— Silvanus.
He is called in the Acts Silas; by Paul and Peter,
Silvanus. A distinguished leader (ἡγούμενος ; comp.
Lechler at Acts xv. 22) and prophet of the church of
Jerusalem, he was chosen by the Apostolic Council as
one of the bearers of its decrees to Antioch, where
he then remained for a longer period in friendly inter-
course with the Gentile Christians, exhorting them and
confirming them in the faith (Acts xv. 22, 27, 82 sq.).
Even though Acts xv. 84 be not genuine, yet that
choice and this sojourn are sufficient to show, that
Silas was one of the Jewish Christians who, like
Stephen, had from the beginning a freer, open sense
for Gentile Christianity and Paulinism. In recog-
nition of this Jarge-heartedness Paul chose him for
his attendant on his second missionary journey (Acts
xy. 40), during which the church at Thessalonica
was founded (see Jntroduction), and so we find him
by his side in work and suffering, before magistrates,
in stripes, in prison, in prayer, in miraculous deliver-
ance, in flight, Acts xvi. 19, 25, 29; xvii. 4, 10, 14
sq.; xviii. 5. He accordingly appears in the in-
scriptions of the two Epistles to the Thessalonians,
and 2 Cor. i. 19. Subsequently Silvanus is simply
mentioned by Peter as bearer of his First Epistle to
Asia Minor, where he was already known, ever since
Paul’s second missionary journey, as ‘‘a faithful
brother” (1 Pet. v. 12; comp. Fronmiiller in Joc.).
Silvanus, from his original position at Jerusalem in
friendly relations to Peter, and then a companion of
Paul, is a man of whom it must be thought a pecu-
liarly natural thing, that he again appears by the side
of Peter, when the latter addressed himself to the
at least to some extent Pauline churches of Asia
10 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
Minor. He belongs to those men of second rank in
the apostolic period, in whom the oneness of the
Pauline spirit with that of the first Apostles, and the
credibility, of late so severely assailed, of the book of
Acts, are in an artless way historically represented.
According to the tradition of the ancient Church, Sil-
vanus should have been the first Bishop of Thessa-
lonica, but Silas—whom it distinguishes from Sil-
vanus—Bishop of Corinth (see Winer, biblisches Real-
worterbuch, 3d ed., II. p. 459, Art. Silas). As this
distinction is certainly erroneous, since Silas is merely
a contraction, such as frequently occurs in proper
names, for Silvanus, as ᾿Αντίπας for ᾿Αντίπατρος, in
German Niklas for Nikolaus, &c., and since in the
Acts we find Silas, and in Paul’s Epistles Silvanus,
associated with Paul and Timothy at Thessalonica
and Corinth, so the whole tradition admits of easy
explanation as an arbitrary inference from the New
Testament data, Silas appearing for the last time at
Corinth, Acts xviii. 5, and Silvanus in the forefront
of the Thessalonian Epistles —On Timothy, who had
in like manner attended the Apostle during the
founding of the Thessalonian church, see the Jntro-
duction to 1 Tim. Everywhere Paul speaks of
Timothy with paternal tenderness, and bears the
highest testimony to his character. Not only does
he mention him generally as a brother (2 Cor. i. 1;
Col. i. 1; Philem. 1; 1 Thess. iii. 2), not only as a
servant of God and his own fellow-laborer in the
gospel of Christ (1 Thess. iii, 2; Rom. xvi. 21; 1
Cor. xvi. 10), a servant of Jesus Christ, like himself
(Phil. i. 1), but he calls him his faithful and beloved,
his genuine child in the Lord (1 Cor. iv. 17; 1 Tim.
i. 2, 18 [γνησίῳ τέκνῳ]; 2 Tim. i. 2), and writes to
the Philippians (ch. ii. 19 sqq.) of their knowing the
proof of him, that, as a child the father,* he has
served with him in the gospel; indeed he says ex-
pressly (v. 20) that he has—so at least during the
first Roman imprisonment, when he wrote this—no
one likeminded, who will so sincerely and disinter-
estedly care for the church. Thus in the glorious
circle of apostolic men that surrounded Paul Timothy
takes the first place. ‘‘No one,” says F. Ranxe,
‘has the Apostle embraced with more cordial and
fatherly affection than Timothy—one of the loveliest
and most refreshing sights of the apostolic age.”—
It is undoubtedly as being the older man that Silvanus
is here and 2 Cor. i. 19 placed before Timothy, + whose
youth is still spoken of in the Epistles written to him
at a much later date (1 Tim. iv. 12; 2 Tim. ii. 22).
It is worthy of note and agrees with what has just
been said, that in the narrative of travel in the Acts
(chh. xvi., xvii.) Timothy, after the mention of his
being added to the company, is not again imme-
diately named, whereas Silas is mentioned frequently
along with Paul. First on occasion of the separation
from Paul is Timothy afterwards named along with
and after Silas (ch. xvii. 14 sq.; xviii. 5).—The
Apostle names, and his practice is similar in other
places also (comp., besides the inscriptions of 2 Thess.,
2 Cor., Phil., Col., and Philemon, in which Timothy
in like manner appears, 1 Cor. i. 1 Paul and Sos-
thenes, and Gal. i. 1, 2 Paul and all the brethren that
are with me), Silvanus and Timothy as joint authors, }
Ἔ [Recording to Luther’s more exact rendering of v. 22.
—J. L.
t [Extioorr: ‘“‘as being probably the older man, and
Corel the older associate of St. Paul.” ALForD urges
rather the personal and official eminence of Silas.—J. δ
1 [By no means. Paul ia the sole author, and would be
40 understood ; see 1 Thess. ii, 18 ; iii. 1, 2,5, 6; 2 Theas.
i. δ; iii. 11. Comp. 1 Cor., Phil., and Philem,, in each of
—
as virtually joined with him in getting up the Epistle
though he alone is the writer, and dictates the Epistle
perhaps only to one of them. As they have preached
the Lord together orally (comp. 2 Cor. i, 19), so should
also the written word go forth from all the three,
The three men who had become dear to the church
must again appear before her mental vision united ag
in the beginning ; she must recognize their fair, last-
ing concord one with another, and know that she haa
received the same gospel, not merely from an indi-
vidual, but from the mouth of two and three wit-
nesses (Matt. xviii. 16, 20), and is borne on more
than one heart (comp. ver. 2: we give thanks).
Therefore also Paul does not need to describe Sil-
vanus and Timothy more closely; they are held still
in fresh, living remembrance by the church.—For
just the same reason also he does not designate him
self more fully as an Apostle, &c. As already re-
marked by Canvin, he needs not to come before the
Thessalonians with official authority, but merely to
recall his person to their memory, as he lived and
wrought among them in the power of the Spirit.
In this brief, free self-designation Linemann finds
with reason a mark of the earlier composition and
authenticity of our Epistles. Ata later period, in-
deed, Paul does not in the inscriptions of his Epistles
call himself an Apostle in cases, where he can count
on faithful, unimpaired love and recognition on the
part of a church or an individual ; yet even there the
inscriptions are fuller, as Phil. 1. 1; Philem.1. But
after that his apostolic authority was assailed,
from the time of the Epistle to the Galatians, his
general custom was to append his official to his per-
sonal name, and then frequently he makes use of
that for longer or shorter additions corresponding to
the actual contents of the letter, so that no inscrip-
tion is in all respects the same as another. Even in
Thessalonica, it is true, attempts to create distrust
were not wanting; but these affected not his apos-
tolic authority as such, but his entire person. This
freedom of the Apostle in his self-designations is
characteristic and instructive. As he directs his let-
ters, not to the office-bearers, but to the church, so,
unless there be a necessity for it, he does not him-
self come forth in his official authority. He has no
stiff official style, but here too he proportions every
thing to the circumstances and exigencies of the
particular case. Accordingly, he here distinguishes
himself by no addition from Silvanus and Timotheus,
but simply takes the precedence of them, and thereby
at the same time designates himself as properly the
author of the Epistle. Certainly in this is shown also
the humility of the Apostle, and so far the remark is
not incorrect, that Paul omitted his apostolic title
out of modesty, whether towards the Thessalonians
(Curysostom, &c.), or towards Silvanus and Timothy
Zwineut, Port, &c.). Only we are not to find here
the proper motive of the omission (comp. Col. i. 1).
The humility is all the more genuine, that it comes
out thus silently and unconstrained.
2. To the church.—Paul writes not to the
presbyters, teachers, &c., but to the churches ; where
he names the office-bearers, it is by way of supple
mentary appendage (Phil. i. 1).* In the most solemn
which Epistles the Apostle associates « companion with
himeelf in the salutation, and then immediately proceeds
throughout in the first person singular. Comp. also the
Epistle to the Galatians, where it can scarecly be supposed
that the writer meant to ascribe joint authorship to “ au
the brethren” of ch. i, 2—J, L.]
* [After citing various explanations of the special men
tion of “the bishops and deacons” in Phil. 1.1, Baprs
CHAPTER I. 1.
1}
manner he requires, ch. v. 27, that all the brethren
should read the Epistle. To deny the reading of
Holy Seripture to the laity, therefore, is to contra-
vene its original destination. In his earlier Epistles
(to the Thessalonians, Galatians, and Corinthians)
Paul writes τῇ ἐκκλησίᾳ or ταῖς éxxAnotas; in the
later ones (Romans, Ephesians, Philippians, Colos-
sians) τοῖς ἁγίοις, &c., which indeed is added in those
to the Corinthians.*
8. In God the Father, and the Lord Jesus
Christ.—These words are to be closely joined with
τῇ ἐκκλησίᾳ, as if they were preceded by τῇ or τῇ
οὔσῃ, as in the opening of 1 and 2 Cor., where it is
said, only in reverse order: τῇ ἐκκλησίᾳ τοῦ Seod τῇ
οὔσῃ ἐν Κορίνϑῳ (comp. 1 Thess. ii. 14), The addi-
tion attached by means of the preposition forms
here, in fact (comp. Winer, p. 123), with the sub-
stantive but one main idea, and is to be connected
with it merely by the voice. This happens with spe-
cial frequency in the case of the Pauline formula: ἐν
Χριστῷ ᾿Ιησοῦ, to which our expression is nearly
allied (comp., in particular, Phil. i. 1: rots ἁγίοις ἐν
Χριστῷ ᾿Ιησοῦ τοῖς οὖσιν ἐν Φιλίπποις, also Col. i. 2).
Thus the want of the article intimates that it belongs
to the idea of the Church, to be in God and Christ.
“Est hoec nota veluti approbatio vere et legitimee
ecclesize” (CaLviy). In this very brevity of the ex-
pression is something great and profound. It denotes
not merely fellowship with God (Bencex, Lineman),
but a real, essential being in God and Christ (Rom.
xvi. 11; John xv. 4; xvii. 21 sqq.; 1 John ii. 5sq.;
v. 20). “It is a high dignity, to which nothing is
equal, when one is in God” (Curysostom). Whereas
Thessalonica previously lay with the whole world in
the wicked one (ἐν τῷ πονηρῷ masc., 1 John v. 19;
comp. ver. 18; ἐν τῷ ἀληϑινῷ opposed to ver. 20)—
whereas in that place there were only Jews, who had
no part in Christ, and Gentiles, who had none also
in God—there is at this time a church there, that is
in God the Father, and in Christ Jesus. Here is a
miracle of God, over which the Apostle gives Him
glory and thanks; as always at the beginning of his
Epistles, when he turns his eye on the churches, so
also here, ver. 2.
4. Grace unto you [German: Grace be with
you.—J. L.], and peace. The old epistolary style
combines in the inscription what with us is distrib-
uted into the address, salutation, subscription, and
direction. The Pauline benediction is χάρις καὶ
εἰρήνη ; only in the Epistles to Timothy (and perhaps
Tit. i. 4) χάρις, ἔλεος, εἰρήνη ; the first form also in
1 and 2 Peter, the latter in 2 John; Jude 2: ἔλεος
καὶ εἰρήνη καὶ ἀγάπη. Χάρις reminds us of the Greek
salutation χαίρειν (comp. Acts xxiii, 26), which oc-
curs also in the apostolic circular (Acts v. [xv.] 23 ;
James i. 1); εἰρήνη, of the Hebrew (likewise Arabic,
see Winer, Realwérterbuch: Héflichkeit) form of salu-
tation and benediction, niby) (Gen. xlili, 23; Judg.
adds: ‘‘ The opinion of Wiesinger is at least as probable,
that the real reason is to be found in the circumstances of
the church, and that there was a tendency to undue as-
sumption on the part of some individuals, which needed
such an effective check as was implied in the special ac-
knowledgment of those who bore office in it.”—J. if
* [Exiicort : “ The variation is slightly noticeable ; it
does not however scem to point to gradually altered views
with regard to the attributes of the church (Jowett), but
merely to the present comparative paucity of numbers
(compare Chrysost.), and their aggregation in a single as-
sembly.” And the same considerations may perhaps ac-
count for the fact that only in these two earliest Epistles
does Piul address the church as composed of persons be-
tunging to the city, and not as established im the city itself,
Comp. Col. iv. 16.—J. L.J
xix. 20; 1 Chron, xii. 18; Ex. xviii. 7; Judg. xviii. 15
1Sam. x. 4; xxv. 5, 6). As James ina lively manner
connects, ch. i. 2, χαρά with the yaipev,.so Paul hag
given it a turn of yet deeper Christian import in χάρις͵
while the εἰρήνη ὑμῖν had already by the Saviour on
His return from death been brought to a Christian
maturity and depth (John xx. 19, 21, 26; comp. also
Luke x. 5, 6), especially in connection with His fare
well discourse, in which He had promised, as the
fruit of His victory over the world, and so as a dis-
tinctive family legacy in opposition to the world, ta
bequeathe His peace to His own (John xiv. 27; xvi.
83). By their juxtaposition both words are raised
completely out of their Gentile and Jewish outward
pea as referring almost solely to the natural
life and welfare, into the “fulness of the peculiar
salvation and blessing of Christians.” A notable in-
stance of the way in which the New Testament dialect
was formed.—Xdprs is, first of all, favor generally,
kindness, especially towards inferiors, the ἀγάπη in
self-manifestation (just as righteousness is holiness in
self-manifestation), and in this sense it is used also
of the child Jesus, Luke ii. 40: χάρις ϑεοῦ ἣν ἐπ’ αὐτό.
But ina more special sense χάρις denotes (opposed to
ὀφείλημα, νόμος, ἔργα, Rom. iv. 4; vi. 14 q.; xi. 6)
the exhibition of the Divine love as free and unde-
served in regard to such, as have not merely no legal
claim to it, but have according to law deserved the
opposite (Rom. iii. 28, 24; Eph. ii. 3-5). This is the
New Testament saving grace, which in Christ Jesug
has appeared to sinners (Tit. ἢ, 11; Johni. 17). It
is not merely the principle of the redemption accom-
plished once for all, but it continues also to be the
sustaining ground, the nourishing power of the new
Spiritual life with its manifold gifts in Christians
(comp. Acts xxiii, 11 [no doubt a misprint for xi.
23]; vi. 8; Eph. iv. 7), and so is ever afresh in-
wardly sealed and communicated to them from God
in Christ through the Holy Ghost (comp. Rom. v. 5;
Jobn i. 16). In this sense, according to which grace
is thus not simply a sentiment, but at the same time
a Divine self-communication, Paul desires for his
readers ever fresh grace from God and Christ.
Εἰρήνη need not be taken, with De Werre, MEYER,
&c., against the Greek and New Testament usage, as
= salvation, but with most since Carysostom, who
on this point as a Greek has a special voice, as =
peace. This is the immediate effect of grace in the
heart of man, the restoration, after the distraction
and discord of the life of sin, of the harmony of the
inner life, with its pure enjoyment, resting on the
fact that the oppression and curse of sin are removed
from the conscience, and man knows that in Christ
he is brought again into his true relation to God, the
filial relation (Rom. v. 1), and is thereby comforted
and strengthened against the oppositions and vexa-
tions of the world (John xvi. 33), The enhancement
of this peace, when it pours its quickening and ele-
vating influence into the experience, is joy (xapd,
Rom. xiv. 17; Phil. iv. 4; John xv. 11; xvi. 22,
24: xvii. 13; 1 Johni. 4; 1 Pet. i. 8—a fundamen-
tal idea of the New Testament, too much neglected
by us in life and doctrine). Peace being the feeling
of convalescence and healthfulness of the new life,
the home-feeling of the returned prodigal, it impels
the man of itself to abide in the healthful life-
element of home; it has a power to keep the
heart and mind, the whole mechanism of the
inner life, in Christ Jesus (Phil. iv. 7), and is there
fore suitable in every relation as a chief benediction
for Christians. _
12 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
DOCTRINAL AND ETHICAL.
1. Of the natural world these two things are
true: In God we live, move, and are [Luther's ver-
sion: sind = éopév.—J. L.], all things harmoniously
existing in the Logos (Acts xvii. 25-28; Col i. 17);
and: The whole world lieth in the wicked one (1
John v.19), The original Divine powers of crea-
tion and the superadded powers of the prince of this
world, life and death, intermingle therein in a mys-
terious manner. Through Christ this mixture is
dissolved, and the separation, the great judgment of
the world, is effected, whereby the Satanic element
is cast out, and the world brought back again to its
original ground of life (John xii. 31; Col. 1, 20). It
is in His own person first of all, the person of the
Son of man who has entered through death into His
glory, that the world’s judgment is fulfilled, that
which is of the devil is rightfully abolished, and
humanity introduced anew to God. Whosoever
would again live wholly in God must be in Him.
But this new being and life unites itself to the world
first inwardly in the spirit. As therefore all crea-
tures in respect of their natural existence, that is, so
far as they live generally in the world of death and
corruption, live, move, and are in God and imme-
diately in the Logos, drawing continually from His
omnipresent, all-pervading energy the breath of life,
so Christians, in respect of their inner, pneumatic,
incorruptible existence, are and live first of all in
Jesus Christ, the glorified, who being the Lord is
also the Spirit * as God (2 Cor. iii. 17), and so the
Head and all-pervading life-principle of the Church
born of His Spirit (Col. i. 18; ii. 6,7; Eph. i. 22
8q.; il, 21 sq.), the element in which Christians live,
as the branches in the vine (John xv. 4 sqq.), so
that all they do is done in Christ Jesus (Col. iii. 17,
and the phrase, occurring more than a hundred
times with Paul, ἐν Χριστῷ or ἐν κυρίῳ). Because
in Christ, they are then also, in this higher sense of
the spiritual, eternal life, in God (1 Cor. iii. 23; xi.
8; John xiv. 20). Thus in the Church is a begin-
ning made towards the attainment of the great,
Divine purpose in the world, again organically to
comprehend the whole in Christ and in God (Eph. i.
10; 1 Cor. xv. 28).—[Wepster and Witxinson: The
full significancy of this important preposition ἐν, in
its N. T. use with Θεῷ, Ἰησοῦ, Χριστῷ, Κυρίῳ, can
only be understood by realizing the all-pervading
doctrine of the Holy Ghost.—J. L.]
2. It is of doctrinal significance, that ἐκκλησία
denotes as well the universal, as the individual or
local, church. The distinction between congrega-
tion and church [Gemeinde und Kirche] does not
exist in the New Testament usage. Not merely a
philological exactness, but one of Luther’s genial
instincts must be recognized in his having preserved
this identity of expression, and everywhere in the
New Testament translated ἐκκλησία by Gemeinde
[congregation]. Spirit is, according to Oetinger’s
word, where every part can again become a whole.
The same is true also of the place of the Spirit's
manifestation, the Church. The Apostles, anxious
as they were for the order of single churches (Acts
xiv. 23; Tit. i. δ), made no arrangement before
their departure for securing the external unity of the
Church, which till then had rested in their persons.
* (Hopge «Not one and the same person, but one
and the same Being, in the same sense in which our Lord
pays: ‘T and the Fatherare one.’ It is an identity of es-
sence and of power.”—J. L.]
From this fact, which has not yet been sufficiently
considered, we perceive two things: 1. That the
Church can be one in the Spirit, even where there
is a separation of outward communions; 2. that wa
should make moderate account of the Church as an
institution, The New Testament has no word for
churchiy.*
8. “ Nothing speaks more strongly for the Di
vinity of Christ than the practice, which pervades
the whole style of Scripture, of joining Christ with
God, and ascribing to Him strictly Divine opera-
tions.” OLsHauseN on Rom. i. 7. There is every-
where in the New Testament, even in the Synoptical
Gospels, a multitude of indirect evidences for the
Divinity of Christ, modes of speech which can only
on this supposition be understood in their full, na-
tural sense. Christologies which recognize in the
Redeemer merely the sinless, supernaturally begot-
ten, eternally ordained central Man (SCHLEIERMACHER,
Rorue, ScHENKEL), have in them important elements
of truth, but do not ascend to the biblical height.
In the inscriptions of the Pauline Epistles Father
and Son are joined together as Θεὸς πατήρ, with and
without ἡμῶν, and κύριος (again with and without
ἡμῶν) Ἰησοῦς Χριστός. Now it might be supposed,
especially on account of the ἡμῶν common to both,
that πατήρ and κύριος answer to one another, the
former expression derived from the family, the latter
from the state and kingdom; or the former from
the filial relation, the latter from that of a servant
(comp, Mal. i. 6 and the frequent δοῦλος Ἰησοῦ
Χριστοῦ). But both the verbal arrangement and the
decisive passage 1 Cor. viii. 5, 6 (comp. 1 Cor. xii.
5, 6; Eph. iv. 5, 6) show that the correspondence is
rather between Sevs and κύριος, πατήρ and Ἰησοῦς
Χριστός. And this reminds us that the LXX. put
κύριος for mim (in conformity with the oral ΠΝ Ὁ)
and ϑεός for ΒΝ (comp. also John xx. 28
and 2 John 8, where to κύριος Ἰησοῦς Χριστός is
still added, with a specific relation to the πατήρ,
6 υἱὸς τοῦ πατρός). Thus the appellation κύριος
aiso becomes a witness for Christ’s Divinity, as
Nirzsca has particularly pointed out. (Cfr. his
article on the essential trinity of God, Studien wnd
Kritiken, 1841, p. 322 sqq., and System der chris’l.
Lehre, 5th ed., p. 145, 189.) The peculiarity of the
designation of Christ as κύριος is, that therein the
Divine essence (κύριος = mins) and the historic-
al, official position and operation (κύριος κυριεύων,
Rom. xiv. 9, Lord and King of the kingdom of God,
on which account ἡμῶν is easily subjcined) are com-
binedin one. The latter signification evolves itself
in the Gospels by various steps and deepening shades
of meaning from the dialect of common life, where
κύριος as applied to Jesus is scarcely any longer an
.* (German: dass man von der Kirche als Institution
massiglich halten soll. Das Neue Testament hat kein Wort
Jur kirchlich. Noy has the N.T. any word for evangelical,
trinitarian, &c. The logic of this second inference, from
which I beg leave to express my dissent, is quite as fee-
ble, as its spirit would seem to be at variance with that
of the N. ‘I. throughout. It is surely of the Church as
an institution that Christ speaks in Matt. xvi, 18; xviii,
17; and Zaul, for example, in Eph. iy, 4-13; 1 Tim. iii. 15:
&c, Nor is there any good reason why we should shrink
from acknowledging, that whatever plausibility there may
be in thie sort of indifferentism, which is indeed common
onough, in regard to the outward constitution of the
rere 2 Berra, not a all from the N.T., but from the
istorical, and, alas, still seemingly helpless, confusi
of Christendom.—J. L.] ΕΥ̓ Ee Perea
t [Substituted by the Jews in the reading of the Scrip.
tures for M399 .—J, L.]
CHAPTER 1. 2-7,
14
ordinary word of courtesy, but, as in the sphere of
revelation generally, every nomen again becomes
omen, a reverential address to One whose essential
superiority is recognized, as well as his possession of
a miraculous power (John iv. 11, 15, 19; Matt. viii.
2, 6, 8, 21, 25; xvii. 4; xx. 30, 31; xxii. 48-45;
xxv. 37, 44; xxvii. 10; John vi. 68; ix. 36, 38;
xili.6, 13 sq. ; xx. 18, 28; xxi. ἢ ; comp. Actsii. 36;
x. 36), whereas on the other hand the deeper, Je-
hovistic-Messianic usage of the Apostles, especial-
ly of Paul, is found employed at the very beginning,
among the links of connection with the Old Testa-
ment, by the angel Gabriel (Luke i. 16, 17, and so
accordingly vv. 43, 76; comp. also Matt. vii. 21, 22;
Acts vii. 59; ix. 13, 14). In the Book of Acts the
expressions 6 λόγος τοῦ Seov and ὁ λόγος τοῦ κυρίου
are used interchangeably (ch. iv. 81; vi. 2, ἢ; viii.
14; xvii. 18, &c.; viii, 25; xiii. 48 sq. ; xv. 85 sq.; xix.
10, 20). In this higher use of the word it is clearly
implied, that Christ attained His central position as
Lord and Head of the Church, of humanity, of the
world, only by means of His Divinity. But certain-
ly there is in it also an expression of the dis-
tinctive character of His Divinity, to wit, of sub-
ordination rightly understood—the Father being the
Supreme God over all, and so also the God of
Christ (Epb. i. 17; John xx. 17; Rev. iii. 12), but
the Son God as manifested, mediating, standing on
the pinnacle of the world (Eph. iv. 6, 6; 1 Cor. xii.
δ, 6). God, Lord, Spirit, are the trinitarian expres-
sions of Paul; Father, Son, Spirit, those of the
Evangelists, of the Lord, and of John.—That God,
the Most High, is our Father, who loves us, and to
whom we should draw near with filial confidence,
and that Jesus Christ is our Lord and Jehovah, who
as Man draws near to us as Saviour—this truth
meets the readers of Paul’s Epistles at the very out-
set, full of grace and peace.
HOMILETIOAL AND PRACTICAL,
Paul and his friends a model of Christian fellow-
ship: 1. Generally of brethren with one another ;
2. of teachers with one another (Paul and Silas,
comp. Acts xvi. 17); 8. of teachers and scholars
(Paul and Timothy). The brotherly fellowship of
teachers laboring in a church, as a main condition
af blessed working: 1. The personal fellowship of
spirit ; 2. the fellowship of doctrine; 3. that ot
prayer and intercession (comp. v. 2 and % Thess, i
8, 11).—Christian brotherhood and Christian friend
ship, their oneness and their difference, shown in the
relation of Paul to his fellow-laborers and especially
to Timothy.—Rizeer: In the kingdom of Christ
even the most highly-gifted person does not choose
to be so alone, nor alone to perform everything, but
gladly seizes occasion to support his own witness
to the truth, and mode of acting therein, by the
consent of others. In this way likewise a man car
really well commend himself to the consciences of
others, when they perceive in him a willingness tc
let othefs also stand beside him as his equals.
Believers should regard themselves as those who
are in God the Father and the Lord Jesus Christ,
Comp. Tzrsteecen’s: ‘“ All-pervading Air, wherein
we ever move, of all things principle ond life, &c.”
[Comp. Acts xvii. 28.—J. L.]—Roos: Civil societies
have their ground in an external force and a tem-
porary expediency ; a Christian church has its ever-
lasting ground in God the Father and the Lord
Jesus Christ, who is acknowledged and adored in
common.—Diepricu: Nowadays in most countries
one knows only of churches on a merely natural
foundation.—The great joy, which the Apostle al.
ways proclaims to his readers at the beginning of
his Epistles, that God is our Father and Jesus Christ
our Divine Lord.
The two vital points [ Herzpunkte] of Christianity:
1. In the heart of God, and from Him, grace; 2. in
the heart of man, and from him in the church,
peace.—THomas AQUINAS: χάρις principium omnis
boni, εἰρήνη finale bonorum omnium.—Puiv. Matra.
Haun: We have daily need of fresh emanations of
grace and peace from the highest source. 1. The
emanations of God’s grace are innumerable: for-
giveness of sins; the witness of the Spirit, that
we are the children of God; light and life-power
from the word. 2. Every new effluence of grace
gives also new peace within the heart, since in full
assurance of the Holy Ghost we know that we have
not to fear God’s wrath on account of our former
sins, and that the impending day of wrath will not
consume us (see on Col. i. 2; Eph, i. 2).
[AnseLm, cited by Pelt and Alford: ‘ Gratia εἰ
pax a Deo sit vobis, ut, qui humana gratia et secu
lari pace privati estis, apud Deum gratiam et pacem
habeatis.”—J. L.]
FIRST PART.
PERSONAL AND HISTORIOAL.
Cu. 1. 2—OCn. IIT. 18.
I.
Paul shows the Thessalonians the genuineness of his preaching and of their faith.
(Cz, 1. 2—Cun. TI. 16.)
Cuapter I. 2-4.
, The Apostle thanks God for the gracious standing of the Thessalonians (v. 2), which he describes in its human
manifestation (v. 3), 88 well as its Divine ground (v. 4). The latter is their election, to be inferred from the fact,
that the Gospel was, on the one hand, preached amongst them with power (v, 5), and, on the other hand, was
received by them with joy, so as to furnish an example to others (vv. 6,7).
14 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
2 We give thanks to God always for you all, making mention of you' in oul
3 prayers; remembering without ceasing*® your work of faith, and labor [toil
κόπου] of love, and patience of hope in [of ]* our Lord Jesus Christ, in the sight
of [betore, ἐμπροσϑεν] God and our Father [our God and Father, rot Jeot καὶ πατρὸς
4 ἡμῶν]; knowing, brethren beloved, your election of God [brethren beloved ot
5 God, your election]; for [because, ὅτι] our gospel came not unto you* in word
only, but also in power, and in the Holy Ghost, and in [Sin. omits this ἐν} much
assurance ; as [even as, καϑώς] ye know what manner of men we were [proved
6 were found] ° among you [for ἐν ὑμῖν Sin. has simply ὑμῖν} for your sake; and ye became
followers [imitators, μιμηταί] of us and of the Lord, having received the word in
7 much affliction, with joy of the Holy Ghost; so that ye were | became, γενέσϑαι]
ensamples [a pattern|" to all that believe [all the believers] * in Macedonia and
[in] Achaia.’
1 V. 2.—ipév after μνείαν is, indeed, wanting in A. B. [Sin.] &c., but by Tischendorf, who, with Lachmann, for-
merly cancelled it, it has been rightly resumed on preponderating evidence, externa] and internal. On account of the
ὑμῶν before μνείαν it might easily drop out of the manuscripts. 5
2 V. 3,—[For a different construction of ἀδιαλείπτως, adopted by our Authors, see the Exegetical Notes.—J. L.J
3 -V. 8.—[Comp. ch. v. 8; Rom, ν᾿ 2; Tit. i.2; iii. 7. And so here the older English versions, and very many othere,
See the Exegetical Notes, and the Revision,—J. Ld oy aed
4V.4,—[This construction of εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ θεοῦ (Sin: τοῦ θεοῦ) τὴν ἐκλογὴν ὑμῶν, is that of the
oldest versions (Syriac and Vulgate), and may be said to be now universully adopted. King James’ Revisers erred here
in quitting Tyndale and Cranmer to follow Geneva and the Bishops’ Bible. Comp. 2 Thess. ii. 13, Rom. i. 7; Sept.
Deut. xxxiii. 12; Sir. xlv. 1; xlvi. 18.—The reason for the change of the punctuation at the close of vy. 4 and 5 will
be found in the exegesis.—J. L.)
5 V. 6.—eis ὑμᾶς, Griesbach, Lachmann, Liinemann : πρὸς ὑμᾶς. [Sin. inserts τοῦ θεοῦ after evayyédcov.—J. L.]
6 V. δ.-[ἐγενήθημεν. Comp. 2 Cor. vii. 14. Here Tyndale, Cranmer, Geneva: behaved ourselves; Auberlen: ura
erwiesen (and similarly in the other two instances in vv. 5, 6); and many other versions to the same effect. In the New
Testament the first aorist passive forms of γίνομαι (see Phrynichus, ed. Lobeck, pp. 108-9) occur 36 times, and, while
in 14 instances our English version treats them as simply equivalent to a past tense of εἶναι, it is not difficult to detect
a different shade of meaning in every one of them. See the Revision on this verse, Notes s. and w.
context Alford lays (Ellicott thinks an undue) stress on the passive forms as suggestive of Divine efficiency ;
Wordsworth : “ were made by God’s grace.”—J. 1,]
In the present
and 80
ΤΟΎ, Ἰ.-τύπον ; Recepta, defeuded by Reiche: τύπους. [The singular is edited by Knapp, Lachmann, Tischendorf,
Alford, Wordsworth, Ellicott—the last-named, however, admittin
G. K. L.; to which must now be added
ternal authority—A. C. F.
vili. 5.—J. L.]
ΒΨ, Ἵ.--[πάσιν τοῖς morevovow;—“ mor. not having here a pure participial force, .
Ellicott.—J. L.]
coalescing with the article to form a substantive.”
Ἐν
that the plural form is supported by better ex
in.—For the translation, comp. Tit. ii. 7 and Heb.
- but, as often in the N. T
. 1.—[ Most critical editions repeat the ἐν before τῇ ᾿Αχαΐᾳ, with nearly all the uncial manuscripts, including
Sin.—Here, and inv. 8, Μακεδονίᾳ is in Sin. Maxacé.—J. L.]
* [In his last edition ALrorp gives up this point.—J. L.]
FXEGETICAL AND CRITICAL.
1. (¥. 2.) We give thanks.— With such a thanks-
giving for the faith of his readers, or rather an as-
surance that he is always giving thanks on that ac-
count, Paul begins all his Epistles to churches (and
also 2 Timothy and Philemon), with the exception
of that to the Galatians, where he sets out with a
characteristic Savud¢w. What God has done and
continues to do in sinners appears to him ever
afresh great and worthy of praise, nor does he even
allow himself to be disconcerted in his thanksgiving
by the many faults and imperfections still adhering
to the churches, while on the other hand by testify-
ing his thankful joy in his readers, every one of
whom is to understand that he himself is included
therein (πάντων), he opens his way to their hearts.
But pro gratulatione gratiarum actionem ponit, ut |
Dei beneficium esse admoneat, quicquid predicat esse
in ipsis laude dignum (Catvin).—The plural, found
here and 2 Thessalonians and Colossians, is not
the literary We (Pett, [Conyzeare,] &c., con-
trary to 1 Corinthians, Philippians, Philemon,
&c., but includes Silvanus and Timothy (comp.
ch. ii. 18).* As the three men preach and write
together, so also they pray together. Excel-
* [So commentators generally in this instance. Worps-
worTH’s remark, however, is worthy of note, that the we
of these earliest Epistles is in those of later date exchang-
ed for the first person singular JZ. Jowert algo refers it
exclusively to Paul.—J. L.]
lently Dz Werre: ‘In other cases the Epistles be-
gin with such declarations of thankfulness only by
way of preamble, and so that soon a special object
of the Epistle is announced; but here the thanks-
giving is connected with a good deal that the
Apostle feels himself impelled to write to the young
church respecting its condition, and his own relation
to it; and this forms a principal part of the
Epistle, if not its main substance.” The Apostle
gives thanks for the Christian standing of his read-
ers, and to confirm them therein, and remove all
doubt of its Divine reality, as well as of the purity of
the motives with which he himself had led them into
their position, is really, strictly speaking, his object
in chh. i.—tii,
2. Making mention of you—That μνείαν
ποιούμ. Supplies the particular explanation, or modal
definition, to ebxap.: ‘whilst we make mention of
you,” is clear; and equally so that εἰδότες, v. 4, sup-
plies a causal definition: Paul thanks God for the
Thessalonians, because he knows their election. But
it is a question, whether the intermediate participle
is to be made parallel to the first or the third. The
former view is adopted by most, and then at first
sight a beautiful parallel results : μνημονεύοντες an
swers to the μνείαν ποιούμ., the ὑμῶν is extended in
ὑμῶν τοῦ Epyou—Inood Χριστοῦ, and
προσευχῶν, Xc. returns in ἔμπροσϑεν--- πατρὸς ἡμῶν.
But the parallelism is only too strong, and amounts
to tautology; the first clause were of no account
alongside of the second. We shall, therefore, ἃς
A =
ἐπὶ τῶν
CHAPTER I. 2-ἴ. ΤΑ
better (with Curysostom, ΟΑΙΥΊΝ, Scnort, Kocn), by
taking μνημον. as parallel to εἰδότες, and finding in
y. 8 the first, and in v. 4 the second, ground assign-
ed for the thanksgiving. In favor of this, also, is
the analogy of Col. i. 4 and 2 Thess i.3. To thanks-
giving for the Thessalonians the Apostle is impelled
on the human side by his remembrance of their work
of faith, &c.; on the divine side, by his reasonable
zonviction of their election.*
8. (V.2 [8]. ) Without ceasing.—’Adiarcrrws
is by the Peschito, Vulgate, Lurner, Benes,
Ewa.p, and many others [Brnson, Burton, Bioom-
FIELD, ALFoRD, WeBsTER and WILKinson, &c.—
J. L.], rightly construed with what precedes ; and for
this the analogy of ch. ii. 13; Rom. i. 9; comp. 2
Tim. i. 8, is decisive. The word, moreover, is used
by Paulin only one other place, 1 Thess. v. 17, and
thus always in connection with prayer. Nor does
the word so arranged drag (LiNemann); rather it is
distinguished, and πάντοτε thereby receives its special
illustration. The Apostle would certify the Thessalo-
nians with peculiar emphasis that they are constantly
in his devotional remembrance. On the other hand,
μνημονεύοντες does not in this way become flat (Dz
Wertz), but is just as marked and forcible as the
parallel εἰδότες at the head of the clause. +
4, (V. 3.) For we are mindful [Remem-
bering].—Mynyovetery is not merely transitive =
μνείαν ποιεῖσϑαι, to mention, bring to remembrance
(De Werte, Linemann, ὅ6.}), but it also means,
and indeed primarily, to be mindful (μνήμων), as κυ-
ρἰεύειν, δουλεύειν = κύριος, δοῦλος εἶναι. Thus every-
where in Paul’s writings, and generally in the New
Testament ; whence arises a new proof in favor of
our view of v. 3 (though, even taken intransitively,
the word might be understood of remembrance in
prayer)—Panl remembers what he himself has
seen at Thessalonica, and what Timothy has since
reported to him (ch. iii. 6). He goes on to speak in
unusually strong terms of the excellencies of the
Thessalonians, as in the second chapter he has to
commend his own ministry. In this there is neither
flattery nor egotism ; nor is it simply even a father’s
joy in the young church, that puts such words in his
mouth. He is rather ‘exhibiting evidences to the
Thessalonians, that they had attained to a genuine
faith, and that there is in them a true work of God”
(J. Micn. Haun).
5. Your work in [of] faith—‘ryay is to be
* [E.icort, who takes the other view of μνημονεύοντες,
ag being parallel to the preceding μνείαν ποιούμ.., woul:
distinguish the three participial clauses thus: The frat
serves principally to define the manner, the secoud the
fime and circumstances, the third the reasons and motives
of the action.”—J. L.]
+ [All this fails to satisfy me that the construction of our
English version should not be retained. The whole sen-
tenee js thus better bulanced. Paul having assured the
Thessalonians that he was always thanking God for them,
\t was much less important to add immediately that he
made continual mention of them in his prayers, than
that the continual remembrance of their Christian char-
acter and ita fruits was the reason why his reference to
them in his prayers always took the Sorm of thanksgwing
to God, The other texts cited cannot contro] a sentence
of different structure. Evxiicorr also adheres to this ar-
rangement. as “ far more natural,” and refers in its behalf
to Chrysostom and the other Greek commentators,—J. L.]
1 [This meaning, which Buza here introduced (com-
memorantes), and which ALForD has lately adopted : mak-
ing mention of (though in his New Testament for English
Readers, published in the same year as the last edition of
the Gitek Testament—1865—he follows the Common Ver-
sion, remembering), is borne by the word, out of 21 instances
of its occurrence in the New Testament, only at Heb. xi.
29 and there the construction is different.—J. L.]
connected with the following substantives, and tha’
in such a way that its force extends over all the
three main ideas.—It is, then, of three things that
Paul is mindful, and this threefoldness he defines
according to the three fundamental elements of the
Christian life, which he so often extols: faith, love,
hope (comp. ch. v. 8; 1 Cor. xiii. 18; Col. i. 4 8α.).
But here these occur only in a subordinate, genitival
way. And the genitives are all of the same sort:
genitives of the origin (Dz Werrz, Scuorr, and
most) ;* they mark the feeling that produces ἔργον,
κόπος, ὑπομονή, showing itself practically therein.
In German we should best employ compound sub-
stantives: Glawbenswerk, Licbesmiihe |faith-work,
love-toil], were this kind of phrase possible in the
last instance. Now in this way also may be ex-
plained the only one of these expressions that is
difficult, and has been very variously understood :
τὸ ἔργον τῆς πίστεως, with which comp. 2 Thess. i.
11. Here ἔργον, as parallel to κόπος, cannot denote
a single work, but is something continuous, a total-
ity, like our day’s-work, life-work. And so ἔργον ia
already found also in classical Greek = business, oc:
cupation; it denotes every human activity, especially
in so far as it displays a free energetic movement,
or is connected with toil and effort (Passow). In
the New Testament and with Paul the word stands
repeatedly for a man’s whole life-work, the sum
of his ἔργα, as it is sometimes said that God
judges according to works, at other times accord-
ing to every one’s work (comp., for instance, Rom.
i, fii] 6 with 1 Pet. i, 17; Rev. xx. 12 with ch.
Xxii, 12). Τὸ ἔργον τῆς πίστεως is thus a course of
action, with the accessory idea of vigor, strength, as
proceeding from faith ; the resolute, serious authen-
tication of faith ; practical earnestness in Christian-
ity (comp. for the expression τὸ ἔργον τοῦ νόμου,
Rom. ii. 15, in which only the genitival relation is
somewhat different; whereas the material parallel
cited by Dr Wzrrz and others, Gal. v. 6: πίστις δι᾽
ἀγάπης ἐνεργουμένη, is in so far less apt, as it con-
founds the second particular, the κόπος τῆς ἀγάπης,
with the first). To the later Pauline usage, formed
in connection with the doctrine of justification, our
expression stands as yet in no direct, conscious rela-
tion; but in reality it forms a double antithesis to
the ἔργα νόμου, since faith and law stand mutually
opposed (Rom. iv. 18 sqq.; Gal. 111, 23 sqq.), and so
the singular τὸ ἔργον to the anarthrous plural—the
undivided unity of the spiritually quickened life-
work to the incoherent multiplicity of single, more
or less external, works and performances. For the
thought, such passages may be compared as Col. i.
10; Eph. ii. 10, and especially Tit. iii, 8 (καλῶν
ἔργων προΐστασϑαι of πεπιστευκότες Sep); ch. ii, 14,
7; 4.16; 1 Tim. ii. 10; 2 Tim. ii 21; ili, 17, As
Paul has the expression τὸ ἔργον τῆς πίστεως in his
two earliest Epistles, so his latest, the Pastoral
Epistles, insist with peculiar earnestness on the evi-
dencing of faith in good works, Herein moreover
lie hints for the reconciliation of Paul with James,
After what has been said, we can now readily ceti-
mate the divergent explanations. It is a mistake,
were it only on account of the analogy with what
follows, to take τῆς πίστεως, nearly in the sense of
* Exzicort is inclined to make them simply possessive
genitives, and ἔργον, κόπου. ὑπομονῆς the prevailing features
and characteristics of πίστεως, ἀγάπης, ἐλπίδος, respectively.
But the two ideas are in this case essentially one—at Jeast
inseparable in fact ;—the former belonging to the latter as
modes of sel/-manifestation.—J, L.]
16 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS,
John vi. 29, as a genitive of apposition [Hormann,
ALrorp]: the work, that consists in faith ; whether,
indeed, we understand this, with Ca.vin and Catov,
of faith as a mighty operation of God in man, or,
with Cirriccs and Macxnicut, of the reception of
the Gospel as man’s work, so far as that involves, for
example, the subduing of prejudices. It is also
erroneous, because resting on an indistinct conception
of the ἔργον and of the genitival relation, and like-
wise as violating the analogy with what follows, and
encroaching in the third member, to lay the chief
stress, with Curysostom, THroporet, Pett, Line-
MANN (though he rightly says that ἔργου is emphatic),
and others, ou πίστεως : faith, something begun with
energy, and in spite of all temptations steadfastly
retained. Rightly ANSELM: guomodo fides vestra non
eat otiosa, sed semper bonum opus gigntt ; De Werrs:
moral activity, proceeding from faith; and similarly
BenGEL, OLsHAvsEN, cc.
{At 2 Thess. i. 11 Dr. Riagensaca would modify
the above explanation of ἔργον τῆς πίστεως by limit-
ing the expression to the inward work of faith in the
soul itself, and cites Rom. iv. 20, 21 as a better
parallel than Gal. v. 6. An obvious objection to this
is, that what Paul had observed of the faith of the
Thessalonians, and what he now remembered of it,
could only have been its outward manifestations in
the life, not its internal operation in the heart. And
just so in regard to their love and hope.—J. L.]
6. Toil in [of] love.—[‘ Such as their own
τ Jason had shown amid persecutions, in Acts xvii.”
Jowrrt.—J. L.]—The first expression bears on the
relation to God, the second on that to the Christian
brethren (comp. Col. i. 4), the third on that to the
world and its persecutions. The governing substan-
tives advance from the active to the passive: ἔργον
is vigorous doing, ὑπομονή patient suffering, κόπος
forms the transition: toil is a doing combined with
suffering ; strenuous, fatiguing, devoted labor. Pa-
tience is the last and highest; rightly to suffer is
more and harder than rightly to work; even in the
case of the Lord suffering was the last, decisive test,
and became the means of His perfecting and glorifi-
cation (comp. 1 Pet. iv. 14). In these three, then,
are shown and verified faith, love, hope—the root,
stem, and crown of the new life. Faith lays hold of
the grace exhibited in the facts of redemption, and
is thus the foundation of Christian life, the reim-
planting of man through Christ in God. Thence
arises love as the echo and answer to the Divine
love in the heart of man; it is the pure opposite of
eelfishness—that principle of sin—and so is the soul
of the Christian life, and of the present Christian
fellowship—the fulfilling of the law. Hope knows
that the future belongs to the Lord and His Church ;
it is the real expectation and sure prospect, that the
pneumatic life, which now already, descending from
the Lord, dwells in his members, shall outwardly also
penetrate and transfigure all things, and subdue its
still existing antagonists, the flesh and the world, by
means of new revelations of the Lord. Thus, in
these three subjective factors of the new life is
reflected at the same time the historical character
of the objective kingdom of God.—With regard
to the Thessalonians, therefore, Paul rejoices first of
all in the vigor and earnestness of their life of faith,
in that they have not yet become faint, and then in
the fact that duriag this hard time, when their
church is exposed to manifold vexations, they not
merely in a general way hold together in mutual
love, but also with laborious effort and sacrifice
come to one another’s help—in beneficiis spiritualibua
vel externis (BENGEL). Comp. the examples, Acta
xvii. δ, 9; Rom. xvi. 4,12; 1 John iii. 16.—With
this is connected finally :
4. (V. 8.) Patience in [of] hope. Ὑπομονή͵
properly the staying under (under the cross), patient,
unwearied constancy in suffering ; here in persecu-
tion (see Acts xvii. 6 sqq.). This constancy proceeds
from hope, because in view of the future glory one
can the more cheerfully bear the present suffering
(Rom. viii. 18; 2 Cor. iv. 17 sq.; Heb. xi. 26; xii
2sq.). Patience, therefore, appears as the insepara-
ble companion of hope (Rom. viii. 25); likewise, in
the reverse order, as producing it, for in the spiritual
life there exists a reciprocal influence (Rom. v. 3 sq.) ;
or it even takes the place of hope beside faith and
love (Tit. ii. 2; comp. 2 Tim. iii. 10; 1 Tim. vi. 11).—
τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ refers ποῦ to
all the three preceding virtues as derived from Christ
(OtsHavsen, [STEIGER, on 1 Pet. i. 2, WoRDSworTH,
Wesster and WILKINSON ]), nor yet to ὑπομονή (BEN-
GEL, after 2 Thess. iii. 5), but to ἐλπίδος as a geni-
tive, not of apposition (LuTHER), but of the object.
Christ is the proper object of hope (and as such is
certainly Himself also called 4 ἐλπίς, Col. 1. 27; 1
Tim. i. 1), not only because on Him all our trust (this
the more common meaning of ἐλπίς) rests, but
especially because it is throvgh His return and the
revelation of the Kingdom of God therewith con-
nected, that the Christian’s hope of glory is fulfilled
(Tit. ii. 13). Let it be observed, how by the addi-
tion of this genitive the element of hope, so im-
portant in our Epistles, already appears here in
a fuller and more emphatic way than the other
two.*
8. Before our God and Father.— Ἡμῶν be-
longs to both substantives.t The words ἔμπροσϑεν,
&c., may be joined either with the verb μνημονεύοντες
(De Werte, Orsnausen, [Liinemann, ALForD, ELur-
corr], &c.), or with the three substantives, τοῦ ἔργου,
&c. (Curysostom, THEoporer, (Ecumentus [Bishop
Hat, Jowerr, Worpswortn]). Even in the first case
μνήμον. need not be understood of mention in prayer,
but that Paul before God, that is, so often as he comes
before God in prayer, remembers their work of faith,
&c.; that is the ground of his thanksgiving ; comp.
ch. iii. 9, a parallel passage that favors this view.
But opposed to it is the verbal arrangement, since
ἔμπροσϑεν, &c, would in this way drag; and the other
connection, which no more than ἐν Se, v. 1, requires
the article to be repeated (against Lineman), might
be preferable.{ By this means the entire conduct
of the Thessalonians is put in relation to God (comp.
ch. iii. 13), as v. 4 will presently describe in turn
God’s bearing towards them. Curysostom [Worps-
wortH]: ‘‘Since no man praised or rewarded what
they did, therefore Paul adds these words, as if he
would say: Be of good cheer, you suffer in the
presence of God.”
_ 9. (Ὁ. 4) Knowing.—Eidéres is thus parallel
With μνημονεύοντες, v. 8; comp. the note on that
word. Paul makes the two participles emphatic by
7 ns sss
pire he ae ria
Pesos er ουῃσιτερασα however, fein tis case gram’
note on Gal. i. 4.—J. Τ᾿ Po Ene CeR HS SRC eS Ne
(Dr. Riecennacn’s Preface indicates a
i f
the connection with pynuovevovres.—J. LJ Bre Terceoe: for
CHAPTER [f. 2-%.
1
placing them in the front. By the side of we
remembrance of what actually lay before his eyes,
he sets the knowledge, the firm assurance of some-
thing, of which one cannot be so easily certain, and
in this way he intimates so much the more strongly,
that on this point he is sure of his ground. To an
afflicted person no higher comfort can be given, than
when it is allowed to say to him: I know that thou
art chosen.—With this also agrees the address:
brethren beloved of God (ἠγαπημένοι, perfect parti-
ciple: embraced once for all by the Divine love):
they are permitted to regard themselves as objects of
the Divine love, of electing love; they are to know
that their Christianity is not a human dream and
vapor, but the evidence that the everlasting purpose
of God’s own love is directed towards them. Comp.
2 Thess. ii. 13, where an address almost entirely
similar stands also in connection with election ; Col.
iii, 12; Rom. xi. 28; Ps. lx. 7 [5]; cviii. 7 [6],*
where the members of the chosen people are called
mia II LXX. ἀγαπητοί. Thus the members
of the Old and of the New Testament Church are
spoken of both as God’s chosen and as His beloved.
᾿ἘἘκλογή, selection, the election of grace, is the act-
ing of the Divine love, whereby God has from
eternity freely devised in Christ the plan of salva-
tion, according to which all men should be called in
succession to the kingdom of heaven,+ and has like-
wise received into the same these ordained persons.t
᾿Ἐκλέγεσϑαι answers to "113, 6. g. Deut. vii. 6, and
includes three things: ἐκ-λέγ-εσϑαι : the stem marks
the freeness of the Divine choice; the middle, that
God has chosen men for Himself, into the fellowship
of His love, for His own; ἐκ, to select, out from the
world, comp. John xv. 15; xvi. 19 (Jobn xv. 16,
19]. In our place ἐκλογή denotes, not, as Rom. ix.
11, the act of choosing, but, as 2 Pet. i. 10, the
being chosen [MérieRr 8]; Rom. xi. 7, the chosen.
Paul constant!» gives this title of elect to Christians,
in whom through their calling and faith the purpose
of redemption is realized ; see vv. 5, 6.
10. (V. 5.) Because.—'Or: not = that (LUTHER,
BencEL, Scuorr, &c.), but = because, for. It serves
not to analyze τὴν ἐκλογήν, but to confirm εἰδότες
τὴν ἐκλ. ὑμῶν. The Apostle assigns two grounds
of his knowledge of the election of the Thessalonians,
both lying in the nature of the case, so far as from
the realization of election an inference may be drawn
backward to its existence: 1. the call had come to
them in power (v. 5); 2. they had received it in
faith (v. 6). The first takes place on the part of
God through the apostolical preaching, the second
on the part of men; and therefore to τὸ eday-
* {The German Bible, like the Hebrew, includes the
titles of the Psalms among the numbered verses.—J. L.]
ἘΠῚ do not know where Scripture teaches that this is
a part of the plan of salvation, or where ἐκλογή is em-
ployed to express any such idea; nor is it easy to see how
it could be, except, indeed, as the human race might be
oken of as thus distinguished from the angele that
sinned.—J. L. : ᾿
1 [What persons? All men in succession? or the
Church members referred to in the previous sentence? In
either case reception and election represent, totally different
ideas.—The whole definition is lacking in accuracy and
precision. Nor do these qualities by any means charac-
terize all that is added on this topic under the Doctrinal
head. This is not the place for the discussion of theological
systems. But I may be allowed simply to refer to what is
said on this point in my Lectures on Thessalonians, p. 55
sqq. and p. 542 sq.—J. L.] ἢ ies
Ὁ (Dr. W. Morier. He edited the 3d edition of Dz
Werre’s Exeg. Handbuch on the Epistles to the Gaiatians
and Thessalonians, 1864.—J. L.]
Ὡς
γέλιον ἡμῶν (v. ὅ) the ὑμεῖς (v. 6) is emphatically
opposed.
11. Our gospel came [German: showed itself
προ you.—Before Paul came to Macedonia "ἢ
Thessalonica, as Rizerr also and OLSHAUSEN remind
us, he was forbidden by the Holy Ghost to preach
the word in the provinces of Asia and Bithynia (Acts
xvi. 6, 7); from which he could but infer that the
hour of their election had not yet struck (it came
later, ch. xix. 10). Instead of this, he was called by
a vision to Macedonia (ch. xvi. 9, 10), and here, and
therefore also in Thessalonica, he was able to preach
with more than ordinary power and assurance in the
Holy Ghost. By this he perceived that God’s saving
purpose was directed to the Thessalonians. Ἔγενήϑη
eis, or, which is the same in sense, πρὸς ὑμᾶς, not:
was with you (Luter), as if it were ἐν ὑμῖν, Ἐ
but: came to you, showed itself in its direction and
relation to you. By ἐγενήϑη the certainty of the
fact is expressed in a sonorous word, which is there-
fore thrice repeated in vv. 5, 6, and precisely at the
essential points. This we have attempted to repre-
sent in the translation by: showed iiself.+
12. Not in word only, but, &.—Comp. as
specially parallel 1 Cor. iv. 20; only that μόνον is
wanting there, because the λόγος τῶν πεφυσιωμένων
isin question, here the preaching of the Apostle.
Δύναμις is the objective Divine force, which shone
forth from the Apostle in preaching, and wrought as
a power on men’s souls, spiritualis doctrine energia
(CaLvIN); tAnpogop ia, the subjective fulness of
conviction, assurance, confidence, and joyfulness, wit*
which be was able to speak; Ewatp: gushing fui-
ness. In the middle stands the common principle
of both: the Holy Ghost, who animated the Apostle,
and was, indeed, the Author alike of the former fact,
the real power, and of this consciousness, the fulness
of confidence. By means of ἐν πνεύματι ἁγίῳ, signifi-
cantly placed in the centre, as it were the soul of
both, δύν. and πληροφ. receive their precise specifica-
tion; for with mere power and assurance can even
a worldly orator speak.—Power and spirit belong
together (comp. 1 Cor. ii, 4; Rom. xv. 19; Acts i.
8; x. 38; comp. Luke i. 85), and so spirit and life
(Rom. viii. 12 [11]; John vi. 63 ; 2 Cor. iii. 6; Rom.
viii. 2, 10.
13. Even as ye know what, &.—With this
begin the appeals, so frequent in the sequel, especially
ch. ii, 1-12 (vv. 1, 2, 5, 9, 10,11), to the personal
knowledge of the Thessalonians respecting the Apos-
tle’s behavior among them. These can only be
explained by the fact, that some sought to misrepre-
sent that behavior, and bring it under suspicion.
O ἴοι, how behaved, in what power and fulness ofthe
Spirit (OnsnavsEn); carried out in detail, ch. ii.
1-12. So little does the Apostle divide his gospel,
his preaching, his office, from his person, that for
proof of the former he appeals, and can appeal, to
thelatter. He says not: how we preached, but: how
we were. The whole man preached. Such a fine
advance of the thought characterizes the style of the
Apostle.—By the δ ὑμᾶς put significantly at the
close Paul hints thus early at what he afterwards also
further unfolds, ch. ii. 1 sqq., that in his ministry he
had sought not his own advantage, but only the sal-
vation of the Thessalonians.
14. (V. 6.) And ye became, &c.—After v. 5
should be placed, not, as is commonly done, a periud,
* (Bx1icorr would allow this sense to πρὸς ὑ"ᾶς, aod
refers to 1 Cor. xvi. 10.—J. L.
t [See Critical Note 6.—J. 1.1
{8 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
bat a comma, v. 6 being still dependent on ὅτι of
v. 5, as the emphatic ὑμεῖς is no doubt opposed to
τὸ εὐαγγ. ἡμῶν of that verse ;* see Exegetical Note
9 [10]. Thus v. 6, with which v. 7 is connected,
contains the second ground from which is inferred
the election of the Thessalonians, namely, the recep-
tion on their part of the call. But, as Paul preached,
not merely in a general way, but with power, &., so
they too received the word, not merely in a general
way, but in much affliction, with joy of the Holy Ghost.
Through these corroborating circumstances on both
sides the conclusion in regard to the election be-
comes the more certain. And therefore is this
corroboration emphasized in v. 6 by prefixing μιμη-
ταὶ ἡμῶν ἐγενήϑητε, &c.; for the tertium compara-
tionis lies not in δεξάμενοι τὸν λογόν, which indeed
were unsuitable, in particular, to the Lord, but in this,
shat in great affliction, with holy joy of the Spirit, they
yielded themselves to God in faith, as Paul and the
Lord had done in their preaching and official proce-
dure. On μιμηταί, comp. 1 Cor. iv. 16; xi. 1;
Phil. iii. 17; Eph. v. 1; Gal. iv. 12, and the Doc-
trinal division.
15. Having received the word, &e.—When
through the preaching of the gospel a man expe-
riences in his heart the truth and glory of salvation,
this will the more vividly mount even to joy of the
Holu Ghost, the more that outward affliction, that is,
hostility and persecution for the gospel’s sake, seeks
to dispute with him the possession of salvation, As
a counterpoise to the world’s intimidation and vexa-
tion, the Holy Ghost works this inward joy at the
opening prospect of an everlasting communion with
God (πνεύματος ἁγίου, genitive of the origin, like the
genitives of v. 8). And uow the question is,
whetber the man gives the victory to this joy or to
that affliction, to the new power of the Spirit or to
the old power of the flesh. If he does the first, the
ease comes to δέχεσϑαι τὸν λόγον. The δέχε-
oai—on which comp. ch. ii. 18; Luke viii. 13 ; Acts
viii, 14; xi. 1; xvii. 11; James 1. 21 (δέξασϑε τὸν
,λόγον, imperative)—expresses man’s agency in the
work of salvation, as this is likewise marked by
ὑμεῖς. But this agency is not an independent effi-
ciency (Pelagianism), nor any codperation (Syner-
gism), but an acceptance, the affirmation of the
Divine working on us and in us, a free receptivity.t
‘While a man thus gives admission to prevenient
grace, asserting itself to him inwardly in the word
of the Spirit (v. 5), and acting upon his heart, he
-yet recognizes the new life as entirely the work of
the Holy Spirit, because he himself has not effected,
but ‘merely received it—QOn the affliction of the
Thessalonians, see Acts xvii. 5 sqq. At Thessa-
lonica, and generally in the primitive Church period,
fonversion was an act of personal courage and
vigorous self-denial, since a man had to be prepared
to surrender comfort, honor, property, and life
*tself.
16. (V. 7.) A pattern to all the believers
* [The Author’s German version repcats the ὅτι : and
because ye became, &c, But itis better, with Exzicorr, to
cegard the connection of v. 6 with that particle as rather
Jogical than structural, and so “to place neither a period
(TiscHENDORF, ALFORD), nor a comma (Lacumann, Burr-
MANN), but a colon, after v. 5.” Inthe Translation, indecd,
Ev.icotr, perhaps through oversight, retains the period.—
1.1).
+ [The joy οὗ the Holy Ghost is rather the accompani-
ment and the fruit of faith, than, as here represented, the
preparation for it.—J. L.}
1 (On δέχεσθαι as compared with παραλαβεῖν, sce Exeget-
1081 Notes on ch. ii. 12.—J. L.]
answers to the μιμησαί of v. 6: The true followers
become themselves in turn patterns for others. Thi
circumstance, moreover, that they had become a pat-
tern for others, might be of use to the Thessalonians
for confirmation in their faith, and for their convie
tion of its reality; the Apostle, therefore, still further
enlarges upon it in the following section (vv. 7-10),
to which our verse forms the transition.—Believers
is one of the most frequent designations of Christians
in the New Testament—comp. Acts ii. 44 ; iv. 82—
along with ἅγιοι, &e.
17. Macedonia and Achaia, whither the
Apostle journeyed from Thessalonica. Achaia, origin-
ally the most northern territory of the Peloponnesus,
was from the year 146 before Christ the name of the
Roman province that embraced the Peloponnesus
and Hellas, since by the overthrow of the Achzan
League the Romans had made themselves masters of
Greece. The two provinces of Macedonia and
Achaia together formed the entire Greek domain, and
are therefore often named together (Acts xviii. 12;
xix. 21; Rom. xv. 26° 2 Cor. ix. 2).
DOCTRINAL AND ETHICAL.
1. (V. 2.) The exordiums of the Pauline Epistles
afford us noteworthy glimpses of the devotional life
of the Apostle. So faithfully and constantly did he
bear churches and individuals on his heart in inter-
cession and thanksgiving, that he is able to speak
of it to his readers in terms, which to the common
sense appear hyperbolical. And it is true that the
apostolic is by its very nature hyperbolical, inasmuch
as the Apostles transcend the ordinary measure, and
excel all others not only as preachers and founders of
the Church, but also as men of prayer. When the
Twelve at Jerusalem gave up the external services to
the deacons, they said: ‘But we will give ourselves
continually to prayer and to the ministry of the word”
(Acts vi. 4). Prayer is to them the full half, and
indeed the first half, of their office. And so Paul
too begins his Epistles, in which he addresses the
word to the churches, with a distinct reference to the
fact, that he is constantly praying for them. By
prayer we act upon God; by the word, on the world,
on men. To every labor for the world must be added
the blessing of God ; the moral can prosper only on
the religious ground. Hence for every man the
golden, in its simplicity inconceivably wise and com-
prehensive, rule: Pray and labor. But forthe labor-
er in the word, whereby the world is to be brough$
to God, and the Spirit of God is to enter men’s souls,
the rule has a double value. And indeed from the
statements of the Apostle we observe that he had
regular exercises of devotion ; as a result of which, his
Epistles manifest ἃ continual devotional frame.
2. (V.3.) On faith, love, hope, see Exegetical Note
3. (V. 4.) Election is not to be so understood, as if
God had appointed some men to salvation, to the ex-
clusion of others. The latter are not rejected, but
simply passed by for a time [ ?—nur zuriickgestellt),
Election has reference to an organic position in that
kingdom of God, to which all men are appointed.
and, in connection therewith, to a temporal entrance
into the same (see Rom. ix.-xi., and on that passage
especially J. T. Beck, Versuch einer pneumatisch
hermeneutischen Entwicklung des iz. Kapitels tm
Brief an die Rémer, Stuttgart, 1833), “ God
1 chooses for Himself out of all, before others and for
CHAPTER I. 2-7,
ly
others.” (Rvowrre, Hausbibel, on Eph. i. 4.) Quite as
little is election to be so understood, as if in the elect
grace wrought irresistibly, so that they could not fail
*o become and remain believers. Rather, when
God’s hour for a man has struck, there goes forth to
him tbrough the Gospel the call (v. δ), which he can
receive or not (v. 6 ;—on the relation between grace
and freedom, see the second Note on that verse) ; and,
when he has received it, it is still for him a question of
permanent interest, that he persevere and continue
steadfast in grace (see 2 Thess. ii, 18-15: εἵλατο
ὑμᾶς ὁ Seds Gm” ἀρχῆ:---ἐκάλεσεν διὰ τοῦ εὐαγγελίου
--ἄρα οὖν στήκετε. 2 Pet. i. 10): ‘Scripture certain-
ly knows only of a Divine causality in the matter of
salvation; but neither does it conflict with this, that
the conditions of obtaining salvation rest with man.” *
(Stier, on Eph. i. 4.) By means of the first view,
that the election of grace is to be understood in an
organic and historical sense, the difficulty in regard
to the reprobi is solved; by means of the other,
that freedom, or, more precisely, man’s free recep-
tivity is not annulled, but unbound, by grace and the
election of grace, is solved the difficulty in regard to
the electi, “Α preedestinatio sanctorum is spoken
of, but without at the same time affirming also a
reprobatio impiorum or a gratia irresistibilis.” (OLs-
@AuSEN, on Eph. i. 4.) Predestination is a decretum
absolutum, and to that extent remains ever a mys-
tery, in so far as it rests on the free good pleasure of
the Divine love and wisdom, which according to
their sovereign @ecision, yet not otherwise in the
kingdom of God than in secular history, assign to
one a distinguished, to another an inglorious, posi-
tion; but it is no decretum horrendum, because on
the ground of what God gives men move with free-
dom, and so the claims of conscience and reason
remain secure. Nay, only thus does predestina-
tion become, what it is to Paul, the Divine world-
idea, the plan, formed in Christ, of creation and
cedemption, which lies at the basis of the entire
development of the world, and comprehends the
successive e:evation or reintroduction of the crea-
tures into the glery “f the Creator. But for beltev-
ers the knowledge of election has a double signifi-
cance—a humbling ore, made especially prominent
in Rom. ix.; and one that lifts up, with which
the Apostle has to do here, and at Eph. i. 4;
Rom. viii. 28-30. The first consideration is the con-
sciousness, fatal to all self-righteousness, that our
salvation rests not on any doings or performances of
ours, but is founded wholly out of and above
ourselves in the free, everlasting mercy of God.
The second is the lofty and joyful assurance,
wherein believers find comfort, that their salvation is
therefore not of yesterday, but from eternity ; that it
rests not on weak, human props, but in the eternal
purpose of grace of the Father in the Son, into the
world-pervading realization of which they know
themselves to be taken up. The grace of God is all-
embracing ; but it is precisely in consequence of the
aniversality of the gracious disposition that despisers
perish. Jux. Mitter: ‘Love could not be in ear-
nest with itself, did it not deny its denial.” [Matt.
x. 33; Luke xii. 9.] To believers, on the other
hand, it never occurs either to suppose that now
* (Only let it be added, that the “‘ Divine causality ” ex-
Sends also to the ‘human conditions,” though in sucha way,
aowever to us incomprehensible, as does not at all impair,
jut rather strengthens, mun’sfree moral agency. See Acts
ii. 48 ; xvi. 14; Eph. ii. 8; 2 Tim. ii, 25; Luke xxii. 32; 1
et. i, δ; Jude 24; &c.—J. L.}
indeed they can no longer miscarry, or even ta
claim superiority to other men, as if God had not
loved the world. “From all weakness and tempt-
ation we may ever again revert to the eternal foun
dation, that in Jesus Christ God has foreordaineé
us, that within the eternal contemplation of His Son is
included our election, which now advances in mani-
festation and accomplishment, till we hear the gospel
and are sealed by the Spirit. Only this is implied in
the election of grace, as Paul explains it, that faith
has reason to consider itself chosen; of those who
do not attain to this grace he speaks not at all.”
(“ Minutes of the Preachers’ Conference at Stuttgart,
May 12, 1852, p. 309.)—[Barnes: It is possible for
a people (and for individuals) to know that; they are
chosen of God, and to give such evidence of it that
others shall know it also.—J. L.]
4. (V. 5.) The call does not come through every
sort of gospel-preaching, but through preaching
filled with the Spirit, and an essential point in the
matter is the personal endowment of the preachers,
Comp. the Exegetical Notes 11 and 12.
5. (Vv. 6 and 7.) Christianity proposes to men no
new problems which they must first solve by them-
selves, and as it were in new paths; itis also in thia
respect not a law, but a gospel. The primary prob-
lem is solved, the way is prepared, and in this way
there are forerunners, in whose footsteps we simply
tread, God, Christ, and His witnesses. God was
imitated by Christ (John v. 19 sq.), Christ by Paul
and the Apostles (1 Cor. xi. 1), Paul by the Thessa-
lonians and all who so walked (Phil. iii. 17), and then
again these imitators themselves became a pattern
for others (see Exegetical Note 15). Nor is that a
spiritless imitation, but a following (Luke ix. 23 sqq.,
57 sqq.) in the power of the Spirit, who begets ever
new, fresh lite, though in historical continuity ; since
He is a Spirit of remembrance (John xiv. 26), yea,
the ever-present God Himself, authenticating His ear-
lier creations by those subsequent, so that preceding
spiritual men become models and instruments of
training for the later, and that word: Learn of me
(Matt, xi. 29), finds its fulfilment perpetually renew-
ed. Thus the Church hangs through Christ on God,
and from God were goes forth through Christ and
His Apostles into the world an unbroken succession
of bright forms, a cloud of witnesses (Heb. xii. 1),
who are images and representatives of God in the
world, and, in connection with their predecessors,
leave a personal impress of the heavenly, spiritual
quality, according to the circumstances and needs of
each several period, As we commence the mission-
ary work amongst a heathen people, not by translat-
ing the Bible into their language, but by sending
messengers to them—(it is not without reason that
πορευϑέντες -occurs in the missionary charge, Matt.
xxviii. 19)—so, in general, to the word of the Spirit,
even the preached, audible word; must still be added
the visible stamp of the Spirit in living personalities,
who show by act the power and glory of the gospel,
and in whom can be seen, if the expression is allow-
ed, the holy arts of the spiritual walk—the spiritual
dietetics. On this rests the high importance of good
biographies, and yet more of the living observation
of Christian characters. What Christian owes not
his best thanks to such life-impressions? For, indeed,
humanity is so organized, and this is its noble dis-
tinction, that what is deepest rests ever on the rela-
tion of person to person: the relation of father and
child, of master and disciples, penetrates everywhere
ΟΡΤΙΝΘΕΕ : “It cannot be denied that an embodied
20 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
visible gospel * is necessary to the right use of the
‘written rule, and of the hearing of preaching. The
written standard must be made available through the
help of the Spirit in the members.” Hence the im-
portance of Church History in its innermost sanctu-
ary, so far as it is a history of the invisible Church,
of men of God, of true saints. That is the most liv-
ing tradition, the tradition of the Spirit and of power.
In this sense also an essential importance belongs to
the Church as well as to Holy Scripture. She isina
certain sense a continuation of the actual revelation
of God alongside of the verbal revelation, wherein, it
is true, the word of God reaches, as it always does,
far beyond the fact, and the latter serves only as a
step and means of guidance to the former (comp. John
ii. 11 and 22; v. 36 sqq. and 39 sqq.; xiv. 10, 11).
* And thus shall it be, till what we shall be appears ;
then fact and word become one.
HOMILETICAL AND PRAOTICAL.
V. 2. Prayer, as in the apostolic Epistles, so
generally, the beginning and foundation of the pro-
mulgation of the word. The preacher’s office a
perseverance in prayer and in the ministry of the
word; comp. Acts vi. 4.—The Apostle’s daily com-
munication with his churches by prayer.—ZwinG_1:
True love is careful for the brethren.—A Christian
preacher gives God glory and thanks for what
through him has been wrought in souls; and just so
the praise of other men becomes in the Christian’s
mouth thanksgiving to God.—Rriecer: Oh, the
lightening of the official burden, when the Lord still
opens our eyes, and shows us for what we have to
give thanks, and for what to pray !—Tueoporer:
We should first give thanks for the good already
bestowed upon us, and only then pray for what still
is wanting. So do we find it everywhere with the
Apostle.—Drepricn: Happy the man, who is able
to let all his joy pour itself forth in pure thanks-
giving to the Father. Otherwise there is even no
joy worth anything.—Canvin: An important motive
to zealous progress is the reflection, that God has
granted to us noble gifts for the perfecting of the
work begun; that under His guidance we have
already made advances on the right road for reach-
ing the end. For as an idle confidence in the virtues
to which men foolishly lay claim puffs them up, and
makes them secure and sluggish, so the recognition
of God’s gifts humbles pious souls, and incites them
to a soiicitous zeal.
V. 8. Carvin: A brief description of true
Christianity: 1. That faith be earnest and vigorous ;
2. that no pains be spared, so long as there are
neighbors to be assisted, but that all the pious assidu-
ously fulfil the obligations of love; 3. they should
studiously endeavor, in the hope of Christ’s manifes-
tation, to despise all things else, and by patience
overcome both the irksomencss of the long interval
(to the appearing of the Lord), and all the tempta-
tions of the world.—Lurner: Faith is a lively,
active, practical, temperate thing, so that it cannot
but do good works unremittingly. It does not even
ask whether good works are to be done; but let a
man rather ask whether he has done, and is ever
doing, them. Without constraint, therefore, a man
becomes willing and glad to do good to every one, to
ferve every one, to suffer in every way, from love to
bod and for His glory, who has shown him so great
* German. ein visiiles und sichtbures Evangelium.]
grace; so that it is impossible to separate works
from faith, as impossible as for heat and light to be
separated from fire—Brncz. : He, who from regard
to his own profit and ease withdraws from labor,
loves little—Rizezr: Love will have reality and
truth, nor that in such measure only as is convenient
for every man, bringing him honor and a good name,
without too closely compromising his own life ; but 80
that a man must descend withal from his own station,
and the distinctions thereto belonging, and, instead of
finding his pleasure in himself, place himself in the
circumstances of another: that is what is meant by
the labor of love. Under the patience of hope may
be comprehended the entire career of our Lord Jesus
Christ. For it is all summed up in this, that He
condescended to what was most ignominious, and
maintained Himself above what was most glorious;
as now in our career of faith everything depends on
the hope of the kingdom breaking its way through
tribulation with the patience of Christ. .
V. 4. Election the highest comfort of the
tempted. —Zwinet1: Paul therewith guards his
commendation, lest they arrogate to themselves what
belongs to God alone.—Marks of election: 1. a
powerful call; 2. a believing reception of the gospel
as the word of God ; comp. ch. ii. 18.—An anointed
preacher may thus comfort tempted believers, and
one Christian another: I know that thou art chosen,
—Rircer: The Apostle speaks thus decidedly of
their election, in consequence of the call and the
evidence of their obedience to it. Nor is it even
beyond our present measure to form such a judg-
ment, in praise of the work of God in a soul, though
formerly, to be sure, it may have been more percep-
tible. Our office otherwise loses its proper force
[Seele, soul], when we never dare to discern between
the righteous and the unrighteous, or to recognize as
dead or alive what really is so.
Vv. 3, 4. [Scorr: Faith which worketh not
obedience ; professed love that declines self-denying
labor; and hope which is separated from patient
continuance in well-doing, can never prove a man’s
election.—J. L.]
V. 5. The right preaching of the kingdom of
God, like itself, stands not in words, but in power
—Spiritual power dwells in the preaching, when
the bearers feel that the preacher himself is a m:n
of firm conviction, who stands in the joyful assir-
ance of that which he preaches.—Power on others
and assurance (within) we cannot give to ourselves
it is a gift of the Holy Ghost. Even an Apostle
cannot everywhere work with equal force. It be-
hoves us, renouncing self, to yield ourselves to the
Lord.—The preacher’s doctrine and life must form
one whole.—Jonn Micn. Hann: A holy, Christian
behavior makes impressions on elect souls. Wher-
ever we go or sojourn, let us never forget that we
too are closely watched and observed. Our aim
must be to walk as elect, holy and beloved, not only
before our Holy Father, but also before the dear
ones whom our Lord has purchased for Himself.
V. 6. The right disposition of preachers and
hearers.—Diepricn: Ye are in the heavenward
march of the children of God, that is led by the
God-Man.—Rirerr: To hear and receive God’s word
has been specified by the Saviour Himself as the
decisive badge of those, who are of God and of the
truth ; especially when one is not deterred by the
outside covering of shame and affliction.—Roos :
A gospel or good news should cause joy, and, if
unable to cause any, it is no gospel. When amongst
CHAPTER I. 8-10.
21
Jews, Heathens, or Christians, unbelief, idolatry, and
all damnable ungodliness is reproved, this rebuke
should be keen and of swift operation; but so like-
wise should joy over the simultaneously proffered
grace swiftly rise, and cause the pain occasioned by
the rebuke to be disregarded, when compared with
the richness of the proffered grace, or with the happy
condition into which a man now enters.—[Jowert :
The suffering that comes from without cannot de-
preas the spirit of a man who is faithful in a good
gauae. It is only when “from within are fears”
that the mind is enslaved.—J. L.]
V. 7. Rieger: Who becomes a follower of the
Lord, without confiding also in brave predecessors
and comrades, and becoming their follower? Ii
amounts to a great perverseness, when any woula
break down confidence in those who by word and
work, doctrine and life, are Lelpers of the truth,
and would pretend in this to a zeal for the Lord,
supposing that they are striving merely against a
ruinous dependence on men. Whoever in his fol
lowing casts off humility, fails likewise to attain the
grace to become a pattern.—Even believers need
patterns of the genuineness and evidence of joy
under affliction [Werssrrr and WiLkrinson: It
requires higher grace, and is a more important duty,
to be an example to believers than to the world, ch
ii, 10,—J. L.]
Cx. 1. 8-10.
2. Other Christians also, who have heard thereof, bear witness to the blessed work of the Apostle at Thessalonica, and
the thorough conversion of the Thessalonians.
8 For [Sin. omits γάρ] from you sounded out [hath been sounded forth, ἐξήχηται] the
word of the Lord* not only in Macedonia and Achaia,’ but also in every [but in
every] * place your faith to God-ward [toward God] is spread abroad [hath gone forth,
9 ἐξελήλυϑεν], so that we need not [have no need]* to speak anything. For they them-
selves shew of us [report concerning us, περὶ jay ἀπαγγέλλουσιν] what manner of enter-
ing in [entrance, εἴσοδον] we had® unto you, and how ye turned to God from [the] ° idols,
10
to serve the living and true God, and to wait for His Son from heaven [the heavens],’
whom He raised from the® dead, even Jesus, which delivered us [who delivered us]* from
the wrath to come [the coming wrath, τῆς ὀργῆς τῆς ἐρχομένης].
1 τ, 8.—[The German adopts a different arrangement of this verse.
J.)
3 ν. 8.—[There is large authori
(Scholz, Schott, Lachmann), But t.
See Exeg. Note 2. For κυριον, Sin.) has θεοῦ
of manuscripts (including Sin.) and versions for the repetition of ἐν τῇ before "Axate
is is supposed to be an assimilation to v. 7.
Tischendorf, Alford, Ellicott, &c.,
retain the common reading (A. B., many cursive mss., and some versions and Fathers).—J. L.]
ὃν, 8.—Kai after ἀλλά should be cancelled, with Lachmann, Tischendorf and others {Alford, Wordsworth, Ellicott],
on superior manuscript authority [including Sin.]—to the advantage of the sense.
Vv. ee χρείαν ἡμᾶς ἔχειν (rather: ἔχειν ἡμᾶς, with A. B. C. Ὁ. Sin, &c.; Lachmann, Scholz, Tischendorf,
ort
Alford, W worth, Ellicott)
the negative phrase is, to have no need.—J. L.]
5
ur English Version renders χρείαν ἔχειν, to have need or lack, 24 times ; and in 6 of these
Υ. 9.—Instead of the Recepta ἔχομεν, all now read ἔσχομεν, according to the best manuscripts [Sin., &c.], and the
sense also favors this.
40. 9.--ἰτῶν εἰδώλων = 0997ONM , Is ii. 18. Comp. 1 John v. 21.—J. L.]
7 V. 10.—[rav οὐρανῶν. Comp. ‘Acts ii. 34; &c.—J. L.]
8 V. 10.—[The reading, τῶν νεκρῶν, which nearly all the critical editions now follow, ‘is supported,” says Ellicott, ἐς by
reponderating external evidence. .
jin. has the article.—J. L.]
. and by the probability of a conformation to the more usual ἐνείρειν ἐκ vexpav.”?
9V.10.—[Or, our Deliverer, τὸν ῥνόμενον ἡμᾶς. See Exeg. Note 18, Our Translators here followed the Vulgate,
qui eripuit, against the older English versions.—For ἀπό, Sin. and one cursive manuscript have éx.—J. L.]
EXEGETICAL AND CRITICAL
1. In commencing anew short section with v. 8,
we vary from the common view which takes the
whole of the first chapter together. But there are
evidently three different testimonies adduced by Paul
in support of the two facts, which he is now engaged
in proving—his own pure, powerful preaching, and
the genuine faith of the Thessalonians. He first
gives his own testimony, ch. i. 2-1, especially v.56
ἴα. ; then he brings forward that of Christians else-
where, ch. i. 8 to 10; lastly, he appeals to the Thes-
ealonians and their remembrance of his entrance
among them (ch. ii. 1-2), just as on his side he bears
witness to them of thar believing reception of the
word, of which they had, and still have, experience
as the word of God (ch. ii. 18 to 16).
2. (V. 8.) There is a question, first of all, of the
punctuation of v. 8. Ordinarily a comma is put first
after "Ayala, and then there arises a double incon-
venience. In the first place, the proof (γάρ) stretches
unsuitably beyond the thing to be proved (v. 7): Ye
are become a pattern to the believers in Macedonia
and Achaia, for not only in Macedonia and Achaia,
but everywhere, have you been heard of. In the
second place, the clause with but is, in a manner a
once unsuitable and really insignificant, provided
with a new subject and verb, whilst we are expecting
only: From you the word of the Lord has come
forth not only in Macedonia and Achaia, but in all
places. If Paul meant to introduce a new subject and
verb into the latter clause, he must have placed after
ob μόνον the subject and verb of the former clause,
together with ἀφ᾽ ὑμῶν, which answers to the buds
22 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
after aloris.* It will therefore be better, with CaL-
vin, Lonemann and others, to puta colon after κυρίου,
so that now ov μόνον ἐν, as well as ἀλλ᾽ ἐν, is depend-
ent on 7 πίστις ὑμῶν ἐξελήλυϑεν. If in this way
the second of the difficulties named is obviated, so
not less is the first also, since now the logical relation,
expressed by γάρ, of v. 8 to v. 7 is formed thus: Ye
are become a pattern to the believers in Macedonia
aad Achaia; for even in other quarters it has become
known, how the word of God has wrought among
you. On this new thought the Apostle now dwells
and carries it out by itself still further and beyon
y. 7. For the exemplariness of the Thessalonians is
not the main thought to be established in the follow-
ing verses, but forms merely the transition to the new
witnesses, the citation of whom is (according to Note
1) properly his object. That the clause with od μόνον
appears attached to the preceding one by asyndeton
need not disturb us, since, with explanatory clauses
particularly, this is frequently the case, comp. ch. ii.
7,9. Winer, p. 476.
3. From you hath been sounded forth.—’A¢’
ὑμῶν stands emphatically first; ἀπό in the proper
tocal sense: out from you. ᾿ξήχηται in the New
Testament ἅπαξ λεγόμενον; ἐξηχέω commonly intran-
aitive, but also in classic Greek transitive = to cause
to sound forth; ἐξηχεῖται, it sounds forth, is heard
abroad. Similarly here with the sense of the perfect :
The word of God has been so powerful among you,
has produced a movement so lively and loud, that
the sound thereof, so to speak, [as of a trumpet;
Curysostom, | has propagated itself to a distance—
that people have heard it everywhere. Brnee.:
claro sono diditus est. The idea of resonance (echo)
does not lie in the word. Comp. the parallel
ἐξελήλυδεν : has pressed forth, become known (Luke
vii. 17).
4. ne word of the Lord—your faith in
God.—These two expressions of themselves describe
Christianity on its two sides ; the word on the Divine
side, but offering itself to men; faith on the human,
but turning to meet the approach of God; vv. 6 and
6. In the present connection, however, where the
second clause merely carries out further the first, and
*[ Accordingly, not a few interpreters from Pacninvus
to Scporr and GERLacH assume such a transposition.—
2.1.
t (Others, on the contrary, as Marrin’s French version
and MicHae ris, introduce the colon immediately after τόπῳ,
and throw all that precedes on the first verb. ‘The most
simple explanation,” says Exuicotr, “ appears that of
Ricnert (Loc. Paul. Expl. Jena, 1844), according to which
the Apostle is led by the desire of making a forcible climax
into a disregard of the preceding nominative, and in fact
puts a sentence in antithesis to οὐ μόνον--᾿Αχαΐᾳ instead of
a simple local clause, ἐν πάντι τόπῳ, or ἐν 6AM τῷ κόσμῳ
(Ror. i. 8), as the strict logical connection actually requir-
ed.’ But if we acquiesce in this view of the case as one of
interrupted or mixed construction, it is not necessary, as I
remarked in the Revision of the verse, Note g, with Rickert,
to lay the main stress on ἡ πίστις ὑμῶν, or, except in the
particular of local extent, to find any increase of force what-
ever in the latter clause. On the contrary, ἀφ᾽ ὑμῶν ἐξήχηται
6 λόγος τοῦ κυρίον sounds something greater than ἡ πίστις
ὑμῶν ἐξελήλυθεν ; and the very feeling of the writer that the
former phrase implied, on the part of the Thessalonians,
more of evangelical influence, if not missionary activity,
than could properly be asserted of them in reference to the
regions beyond their own Greck provinces, may have
rompted the use, in the latter connection, of the weaker
orm of expression: From you hath been sounded forth the
word of the Lord, and not only is that true, asI have just
intimated (v. 7), in relation to Macedonia and Achaia, ‘but
everywhere, throughout all the household of faith, the fact
and the circumstances of your conversion are familiarly
known.” Axrorp retains the ordinary punctuation, but
vegards the “new subject and predicate as merely an epex-
wosis of the former.”—J, L.]
where also, therefore, the verbs are synonymoug,
both points are jointly intended under both expres
sions: * the word of God, as it was preached by the
Apostle and believingly received by the Thessalonians
(so also OtsHavsEN, Dr Werte, Koca), and hence the
emphatic position of ἀφ᾽ ὑμῶν ; faith, as it was aroused
in the Thessalonians by the Apostle’s preaching
(Liwemann). But still the word of the Lord standa
first, precluding mere human glory—The word of the
Lord (as in Thess. iii, 1), the word or the gospel of
Christ (Col. iii. 16; Rom. i. 9, and often), not dif
ferent from the word or gospel of God (1 Cor. xiv
36; Rom. i. 1, and often), just as in the Acts ὁ λόγος
τοῦ ϑεοῦ and 6 λόγος τοῦ κυρίου are used interchange.
ably. It is not a genitive of the object = verbum de
Deo, but, as is clear especially from ch. 11, 13, ἃ gen-
itive of the subject or author =the word which
Christ or God causes to be proclaimed (Linemann,
&c.). Faith in God, because most of the Christians
in Thessalonica had previously been heathens, see v.
9; πίστις πρός, instead of the common eis,} also at
Philem. 5; comp. 2 Cor. iii. 4.
5. In every place, where, that is, there are
Christian churches, even beyond Macedonia and
Achaia ; similarly full expressions, Rom. i. 8; Col. i.
6, 23. But since Paul had not in the meantime left
these countries, ὥστε μή ὅσ. must have reference to
letters or visits. Ewatp and others call attention to
the fact that precisely in Corinth where Paul wrote
our Epistle, with trade converging there from all
quarters of the Roman world, was it possible for
him to give such an assurance. The church need
not, therefore, have already existed for a long
period (against Baur), but its rapid, powerfully
spreading conversion must have excited great atten-
tion. The words also indicate an intercourse of
the liveliest kind among the Christians.
6. (V. 9.) They themselves.— Ad sensuwm, the
explanation is from the previous ἐν παντὶ τόπῳ (v. 8).
—Concerning us.—‘Huéy refers, as the double spe-
cification (ὁποίαν καὶ πῶς) shows, to the Apostle and
his helpers on the one side, and the Thessalonians on
the other.t
4, What manner of entrance we had unto
you.—e/codoy does not answer to the German Fin-
gang in the sense of friendly reception, entrance into
the heart (PELT, OLSHAUSEN and many). Opposed to
this is partly the word itself (see ch. ii. 1 sq. and
comp. Acts xiii. 24), and partly the connection, since
it is in the following clause, καὶ πῶς, that mention
is first made of the reception of the Apostle and his
preaching, The word meansa going in, introduction
(Curysostom, Catvin, De Werre, &c,): “ what sort
of an introduction we had to you, to wit, with the
preaching of the gospel; ὁ. 6. (comp, v. 5), with what
power and fulness of the Holy Ghost (Catvin), with
what inward confidence and contempt of outward
dangers (Curysostom, &c.), we proclaimed to you
* (This view of the synonymous equivalence of the two
clauses is given by Baumearren, and is adopted, besides
ar eh laa above, by ALForp. But see Note t on p.
“+ [Exxicorr : “ The less usual preposition πρός is here
used with great propriety, as there is a tacit contrast toa
eae te ects rating. < Weeds RUE one ne
suitable.” J. 1.1] ἐπ Τὰ ᾿ pare ΠῈΣ
πιστὸ Teton of uy fe
the other view Kuticorr remarks : “The studied promise
nence of περὶ ἡμῶν and the real potnt of the clause are thus
completely overlooked: Instead of our telling about out
own success, they do it for us ; ἃ γὰρ αὐτοὺς ἐχρὴν παρ᾽ ἡμῷ
ἀκούειν, ταῦτα αὐτοὶ προλαβόντες λέγουσι, Chrys Ty
CHAPTER I. 8-10.
2a
the gospel.” Mark the expressive emphasis in
ὑποίαν ; it is not merely ἥν or οἷοι (comp. οἷοι, v. 5)
or ποίαν. Πῶς likewise is not = that [ALForD: how
that, referring merely to the fact ; and so Exuicorr],
but = under what difficult circumstances, and with
what joy of the Spirit withal; it points back to v. 6.
just as ὁποίαν to v. 5. At the same time we here
detect the joy of the foreign brethren over the faith
of the Thessalonians.
8. How ye turned to God from the idols.—
‘Emiorpépew is the regular New Testament word for
conversion ; in the Acts, where it is naturally of
frequent occurrence, with the addition ἐπὶ τὸν κύριον
(ch, xi, 21), or eis φῶς (ch, xxvi. 18), or ἐπὶ τὸν ϑεόν
(on xxvi. 18, 20; xiv.15; xv. 9), often too with an
ἀπό, whose substantive describes heathenism some-
times on the side of its demonian background, some-
times on the side of men, sometimes of the idols, viz.
ch. xxvi, 18 ἀπὸ τῆς ἐξουσίας τοῦ σατανᾶ, ch. xv. 19
ἀτὸ τῶν ἐϑνῶν, ch. xiv. 15 ἀπὸ τῶν ματαίων
ἐπιστρέφειν ἐπὶ Sedv ζῶντα. With this class is con-
‘nected the expression in our verse. The latter, neg-
ative element corresponds to repentance (Acts xxvi.
20); the former, positive one to faith (Acts xi. 21),
9. To serve the living and true God.—
Δουλεύειν * and ἀναμένειν are infinitives of the pur-
pose. The primary feeling of profound awe in pres-
ence of Deity, that belongs to human nature and
especially to antiquity, finds expression also in lan-
guage, The Old Testament employs, over against
God, the expression that denotes the relation of the
most unconditional subjection, that of the slave to
his master: 339 (Ex. ix. 1, 13; Deut. viii. 19; and
often); to which expression the corresponding inner
sentiment is fear (X7, Jon. i. 9; comp, 708, of
God, Gen. xxxi, 42, 53). To fear God and to serve
God, these are the two most common Biblical ex-
pressions for religion. And so in our text also ap-
pears δουλεύειν Ses as the designation of religion or of
religious practice generally ; or rather, what we are
accustomed to designate by these faint expressions,
is in a more cor.crete and living way conveyed by
the Apostle in that phrase, as we too have the beau-
tiful word Gottesdienst [Divine service]. By means
of the additions ἴο τῷ Sed the phraseology bécomes a
closer description of the true religion, in opposition
to the false: ζῶντι, living, in opposition to the
dead idol-images (see Rom. i. 23); @Andevd,
existing in objective truth and reality, in opposition
to the merely imaginary, lying idols (see Rom. i. 26).
It may be thought strange that the Apostle uses, in
regard to Christianity, such a general expression,
that is applied also to the Old Testament religion as
contrasted with heathenism, whereas he then puts
what is specifically Christian, not into faith in Jesus,
the Son of God and the Saviour, but into the expec-
tation of His return from heaven, But it is just in
its connection with v. 10 that the general expression
of our verse acquires also a more especially Christian
sense, A man can, in truth, only then really serve
God, when he has access to him through Christ, and
is by His blood purified from the dead works of the
old, ungodly mind (see Heb. ix. 14), And that Paul
bad not been silent on this point at Thessalonica,
that he had proclaimed Christ as the Son of God, as
the Saviour, and salvation in His death and resurrec-
tion, all that we see from v.10. But certainly our
two verses show that his preaching at Thessalonica
* [The very word applied by Rome to her worship of the
πω while she reserves λατρεύειν for God.—J. L.
had turned, not so much round this central doctrine
of salvation, as about the beginning and the end, the
first things and the last. A parallel is furnished by
the speech which the Apostle soon afterwards deliver
ed at Athens (Acts xvii. 22-31), There too he rst of
all leads his hearers over from the idols to the living
God, and speaks of Christ especially as the futura
Judge, and only incidentally, in connection with that,
of His resurrection, and of faith therein ; though this,
it is true, significantly enough forms the conclusion
—[Wesster and Witxinson : “ He puts together the
first and last articles of their creed; and then supplies
ue ὑπὸ most important of the intervening articles.”
10. (V. 10.) And to wait for.—The Apostle de
fines the life-aim of the converts in two particulars,
the service of God, and the waiting for the return of
His Son from heaven. Though we should even say
with OrsHauseN, that ἐπιστρέφειν includes faith, and
δουλεύειν implies love, it is only the more surprising
that hope is raised into such explicit and emphatia
prominence. This agrees and is connected with the
whole eschatological tenor of our Epistles, as well as
of the Apostle’s oral teaching at Theszalonica, and it
contains a weighty warning for the Church (see Doc-
trinal and Ethical, no. 8). Brneet says in his New
Testament on our text: To wait for the Son of God
is the most appropriate mark of a true Christian
᾿Αναμένειν only here in the New Testament; else-
where we find used of the eschatological waiting
προσδέχεσϑαι, Luke xii. 86 ; Tit. ii, 18 ; ἀπεκδέχεσϑαι,
Phil. ili, 20; Heb, ix. 26 [28]; 1 Cor.i. 7; Rom,
viii, 19, 28, 25; Gal. v.5 ; προσδοκᾷν, 2 Pet. iii,
12-14,
11. From the heavens &c. coming, belongs to
ἀναμένειν. The plural of οὐρανοί, which occurs so
often in the New Testament, but in Luther’s version
is unhappily obliterated (so even in the address of
the Lord’s Prayer), is to give us an impression of the
manifold, rich life of the super-terrestrial world
(John xiv. 2). These heavens, which frequently
seem to us 580 remote, strange, and shut, will open
their doors, and from them the Son of God will
come forth with the heavenly host, to the dismay of
the world and the joy of His own. Comp. Acts i, 11.
12. His Son, whom He raised from the dead.
—The expression, Son of God, is thus used of Christ
by Paul in his very first Epistle, though as yet with-
out further specification, But it must be considered,
in the first place, that the expression is plainly chosen
for the purpose of designating Christ in his inner re-
lation to God mentioned immediately before, and,
secondly, that already in connection with it even
here is the characteristic from heaven, which holds
good as well of His first appearing (Gal. iv. 4, é¢-
απέστειλεν, Sent forth ; Rom. viii. 3; 1 Cor. xv. 47):
The Son of God is of heavenly, Divine origin. To
the heathen at Thessalonica Paul had proclaimed not
merely the true God, but also, what was still more
unknown to them, that this God has a Son, who has
become our Deliverer (ῥυόμενος). The resurrection
of Jesus from the dead is the great fact by which
He is shown to be the Son of God (Rom. i. 4), and
by which at the same time His return is rendered
possible and certain (1 Pet. [i.]8-5). Was ἐκ rap
vexpoy to form an antithesis to ἐκ τῶν οὐρανῶν Ἑ
Comp. Rom. x. 6, 4.
13. Jesus, our Deliverer.—The majestic title,
Son of God, is on purpose followed simply and plain.
ly by His human proper name, Jesus. [WessteR and
WiLkKrNson : presenting our Lord tous as He was re
“a4 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
vealed and known in the flesh—J. 1.1 τὸν
ῥυόμενον : not ῥυσάμ,, with reference to the past
deliverance by His death; * nor ῥυσόμ., with refer-
ence to the future deliverance at the judgment {
(both, the latter as founded on the former, at Rom.
v. 9, 10), but comprchensively fudu., our Deliverer,
absolutely and evermore ; the participle having thus
a substantival sense (Winer, p. 316); comp. Rom. xi.
v. 26, after Is. lix, 20 xin. ύεσϑαι (comp, Col. i.
13; Rom. vii. 24; Matt. vi. 18), stronger than od ew,
expresses the deliverance as a mighty fact, a strong,
powerful extrication from the judgment, which shall
inevitably smite all who have no part in Jesus. Τὸν
fuduevoy has an explanatory relation to Ἰησοῦν
(comp. Matt. i. 21; Acts iv. 10-12), similar to that of
ὃν ἤγειρεν &e. to τὸν υἱὸν αὐτοῦ. [BENGEL: Christus
nos semel ἐλυτρώσατο, redemit: semper ῥύεται, eri-
pit—ZJ. L.]
14, From the coming wrath.—Wrath is the
holy will of God, energetically upholding, over
against the sinful creature, His own inviolable order
of life and government as the highest interest of the
world, and for that reason surrendering for righteous
punishment the party resisting it to self-chosen de-
struction. The word is used sometimes of the affec-
tion in God, His punitive justice (Rom. ix. 22; Heb.
iii. 11; iv. 8; Rev. vi. 16; and often in the Old
Testament) ; sometimes of the effect in the world,
thence resulting, the judicial punishment (Luke xxi.
23; Rom. ii. 5; iii. 6; comp. xiii. 4, 9 [5]; Eph. v.
6; Col. iii. 6); sometimes in such a way that both
ideas are included (John iii, 36; Rom. i. 18; ii. 8;
Eph. ii. 3; Rev. xiv. 10; xvi. 19; xix. 15). Here
and in ch. ii, 16; v. 9 ὀργή stands in the second sig-
nification. This is shown also by the addition ἡ
ἐρχομένη (comp. Col. iii. 6): the approaching, infal-
libly imminent punishment ; similarly 4 μέλλουσα ὀργή,
Matt. iii. 7; and then Rev. xi. 18, ἦλϑεν ἡ ὀργή σου.
Salvation or the deliverance is just the being rescued
from the judgment that overwhelms the world, Rom.
i, 16-18 and, referring back to this, ch. v. 9-11; and
this is the immediate sense of σώζειν, σωτήρ, σωτηρία,
as here of ῥύεσϑαι. In 1 Thess. v. 9 also ὀργή and
σωτηρία stand as mutual opposites. Because in
Christ judgment has already passed upon the world
(John xii. 31), therefore whosoever believeth in Him
~# no longer judged (John iii. 14-18; v. 24).
DOCTRINAL AND ETHICAL.
1. (V. 8.) The man who walks uprightly before
God, God accredits also before his brethren, impart-
ing to them through all that is seen of him joy, re-
freshment, strength, so that they in return are able
by their testimony to his conversion and spiritual
walk to strengthen and encourage him, when tempt-
ed thereupon from without or within. This is the
Christian import of the ideas glory, honor, praise,
&c. The lofty consciousness, as it is here aroused by
the Apostle, does not flatter self-love, but begets an
earnest sense of obligation, To be a city on thehill,
to which the eyes of all look, is no light responsi-
bitty, and brings a man under the discipline of the
Spirit. The inerease of idle talk is repressed by
much afiliction,
2. (Vv. 9, 10.) Christian truth is so rich and many-
sided (πολυποίκιλος, Eph, iii. 10), that it may be de-
livered in very various ways and from different points
* [See Oritical Note 9.—J. L.
1 πες Benson, Korrz, Pett, and others.—J. L.}
of view. Not only do we find in the New Testament
a peculiar style of teaching in the case of every
apostolic writer, but even the same Paul, it is
evident, addressed the Thessalonians orally and in
writing otherwise—put other truths in the fore
ground—than, for example, in the Epistles to the
Galatians and the Romans ; and yet at Thessalonica
also there was laid the foundation of a steadfast
Christianity, approved in trial, This consideration
likewise cannot but inspire us in the Church with a
large-heartedness and liberality of view in regard to
the different ways of conceiving and representing the
truth, provided only they stand sincerely and ear-
nestly on the one foundation, 1 Cor. iii. 11, whether
they be rather mystical or intellectual, churchly or
specially biblical, practical or scientific (in the sense
of Eph. i. 17 sq.), clinging to antiquity or looking
towards the future. Church Confessions tolerate and
require by the side of them all forms of expression.
In our hymn-books too we find Pavun Grruarpt,
TERSTEEGEN, ZINZENDORF, GELLERT [ToPpLapy, Cow-
PER, the WesLEys], and others, in peace together,
uttering one language in various dialects.
3. (V. 10.) The earliest Epistles of Paul are dis-
tinguished by their eschatological complexion. Sub-
sequently he went back from eschatology to the
doctrine of faith and justification (Galatians and Ro-
mans), of Christ and the Church (Philippians, Ephe-
sians and Colossians).* In his development of doc-
trine he pursued a regressive course similar to that
of Messianic prophecy before him, and of the
Church after him: first, the glorious end, and after
that, the way to the end. But neither Old Testa-
ment prophecy nor apostolic teaching ever on the
way lost sight of the end, the glorious consummation
in the kingdom of God. And even in one of his
latest Epistles (Tit 11. 11 sq.) Paul has a passage
very kindred to ours: conversion bere has its coun-
terpart there in the (objective) appearing of Divine
grace, whose aim is declared to be a godly life with
denial of the heathen worldly-mindedness (=to serve
the living and true God), while expecting the blessed
hope and appearing of the glory of our great God
and Saviour Jesus Christ (=to wait for His Son from
heaven). The Church, however, has, especially
since the days of Constantine, too much neglected to
wait for the coming of Christ ; even the Reformation
restored, indeed, the genuine Pauline faith, but not
yet the full hope. Calvin finds it here worthy of
note, that for the hope of eternal salvation Paul puts
the expectation of Christ. For, he adds, without
Christ we are lost and hopeless; but, where Christ
comes forward, there shines life and prosperity.
Very beautiful ; still one perceives that he had not
yet attained to the full apostolic consciousness of the
importance of Christ’s coming as distinct from the
blessedness after death,+ when, it is true, we are
* [According as the development of error, and the cire
cumstances of particular churches, required.—J. 1,
t (For sufficiently obvious reasons, the general tone of the
Reformation period on the subject of Christ’s second advent
is not quite that of the apostolic age. Much more em=
pliatically, however, is this true of the times that followed
the Reformation. In the writings of the more eminen
Reformers themselves, ΤΌΤΕ, MELANCHTHON CALVIN
Knox, &c., not a few strong and fervid utterances are found,
to which the remark of our Author would not do justice.
For example, immediately preceding the above quotation
from Caxvin we find these words: “ Ergo quisquis in vites
sanct@ cursu perseverare volet, totam m entem applicet ad
spem adventus Christi”—where there is no reference whats
ever to death or the intermediate state. And similar testi
monies could easily be multiplied (see the Homiletica)
Notes on y. 10, and my Missionary Address, on The Hopi
CHAPTER I, 8-10.
25
even already present with the Lord. If the Refor-
mation is a working back to what was originally ex-
hibited for the Church in Holy Scripture, we have
then here one of the points in which the Reformation
of the 16th century needs to be carried yet further,
As we would walk in the footsteps of Prophets and
Apostles, and in particular even of our Paul, we
must recognize it as our task to quicken anew the
element of hope in knowledge and practice. The
beginnings, moreover, of such a work show them-
selves latterly in almost all evangelical countries.
HOMILETIOAL AND PRACTICAL.
V. 8. The clear pealing sound, that rings out
from the living Church. J. M, Haun: The awaken-
ing of some souls may produce much reflection far
and wide.—J, G. Kors: A good man may through
his earnestness become the light and salt of a whole
neighborhood. (Kurzer Lebensabriss von J. 6.
ΚΟΙΒ, nebst einer Sammlung von Betrachtungen,
Stuttgart, 1859).—The report of faith a sweet savor
of Christ (comp. 2 Cor. ii, 15 sq.). Curysostom: As
a sweet-scented ointment keeps not its fragrance
shut up within itself, put sends it afar, so likewise
noble men keep not their virtue shut up within them-
selves, but through their reputation are of service to
quany for their improvement. Curysostom then
further makes mention of the renown acquired by
Macedonia, of which Thessalonica was a principal
city, through Alexander the Great, who was not with-
out reason beheld by the prophet [Dan. vii. 6] asa
winged leopard, the swiftress and force being thus
described, wherewith he scoured the whole world ;
and so what happened in Macedonia became not less
universally known than what occurred in Rome (the
seat of the fourth-world empire of Daniel ; see Rom.
i. 8)—TueE same: In such circumstances there fre-
queutly arises envy (there is indeed, alas, such a
thing as spiritual envy; see Gal. v. 26, φϑονοῦντες ;
Phil. ii. 8,4; 1 Cor. xi. 15 sqq.); but even this also
your excellence has overcome, and they themselves
are heralds of your conflicts.—ZinzenporF: When
Jesus glorifies His time of grace now here now
there, rejoice thou in the mercy to others returning.
—The testimony of others to our faith a comfort in
trial—_[Benson: It was an honor to any church or
city, to have the gospel go out from thence to other
places.”—J. L.]
V. 9. When the Lord enters the heart through
the powerful preaching of the word, that is even the
entrance of a king, though in humble raiment.—
Zwinewi: Paul did not ride into Thessalonica with
such pride and pomp, as Cardinals, Bishops, and
Popish Legates are wont to display.—Riscer: The
idols of the altar were not to be overthrown by the
purer knowledge of God, which many philosophers
at that time had ; the word of the Cross must come,
which brought the idols to an end in the heart’s af-
section, and forthwith also in the members ; then too
of the Church, before the Synod of New York, 1865). But
take only this pregnant one from Bishop Larimer’s Third
Sermon on the Lord’s Prayer: ‘‘.4// those excellent learned
wen whom, without doubt, God hath sent into this world in
these latter days to give the world warning—all those men
do gather out of Sacred Scripture that the last day cannot be
far off. And this is most certain and suv that, whensoever
He cometh, He cometh not too timely ; for all things which
ought to come before are passed now: so that, if He come
this night or to-morrow, He cometh not too early.”? The
modern device, of interposing between us and that blessed
hope the promised times of universal blessing, had not yet
been thought oL—J. L.]
they fell as to the service that was paid to them a,
the altar.—Catvin: The end of true conversion is
the living God. Many renounce superstition only te
fall into what is worse ; for, losing all sense of God,
they plunge into a worldly-minded, irrational * con
tempt of the Holy One.—The same: We must first
be couverted, before we can serve God.—Tur SAME:
—No one is duly converted to God, but the man who
has learned to yield himself fully to Him asa servant
(in servitutem).—Rizcer: Conversion from idolatry
to God was certainly in former times a great change ;
but neither is it at the present time any trifle, when
on obedience to the truth the idols of wealth, plea-
sure, fleshly ease, honor from men, seeking to save
one’s life in this world, self-love, confidence in the
flesh, and such like, are cast forth from the heart’s
affection.—Tuz same: The living and true God can
be served only in spirit and in truth; and that re-
quires a conscience purified in the blood of Jesua
from dead works. Without fellowship with the
Light, a man deals even with the living God ag with
a dumb idol (John iv. 28, 24 ; Heb. ix. 14; see John
i, 5-10).
V. 10.—[On the first clause of this verse, see a
good note by Barnres.—J. L.]—The Christian is a
man who serves God and waits for Jesus.—CaLvIN:
In the service of God, which in the corruption of our
nature is a more than difficult matter, we are kept
and established by the expectation of Christ; other-
wise the world drags us back to itself, and we grow
weary. Waiting for the Lord a main point 1. in the
doctrine of Jesus and His Apostles, 2. in the life of
faith of the Apostles and first Christians.—Rizcer:
As to what is behind, free from everything; for
what is before, watchful (Mark xiii. 33 sqq.; Luke
xxi. 86).—[ALrorp : The especial aspect of the faith
of the Thessalonians was hope : hope of the return of
the Son of God from heaven: a hope, indeed, com-
mon to them with all Christians in all ages, but evi-
dently entertained by them as pointing to an event
more immediate than the church has subsequently
believed it to be. Certainly these words would give
thern an idea of the nearness of the coming of
Christ: and perhaps the misunderstanding of them
may have contributed to the notion which the
Apostle corrects, 2 Thess. 11. 1 sqq.—J. L]—We.
must be in earnest with the expectation of Christ’s
coming, if we would stand in the fulness of apostolic
Christianity. This carries with it, 1. a Warning, a.
against every kind of worldly happiness, and service
of perishable things and men, especially against the
modern absorption in practical and theoretic material-
ism, even of a refined sort; b. against the Romaniz-
ing over-valuing of what we already have even in the
Church, and against striving for the Church’s outward
dominion and glory ; ὁ. against false ideals of a great
future of the life of nations, to be introduced by our
own, be it even Christian, power and activity ; and
against the so frequent intermixture, concurrent
therewith, of the world and the kingdom of God; 2.
Comfort, a. in regard to imperfections and sins in
ourselves, in the world, in the Church: it has not
yet appeared, what we shall be (1 John iii. 2); Ὁ. in
regard to the sufferings and afflictions, which are the
divinely appointed way to the future glory, 2 Cor.
iv. 17sq.; Rom. viii. 17.—Carysostom: The sword
in hand, the good in expectancy—[Vauenan: A
summary of the Christian life in all times; service,
and expectation. The loss or disparagement of either
* [Weltlichgesinnte, unverniinftige; CaLvin: prof
num et brutum, profane und brutish.—J, L.
26 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
has been in all times the cause of injury to the
Church. The one, by itself, degenerates into a dry
routine of duty: the other, into excitement, dream-
iness, and indolent sentiment. The two together
make up that life of practical piety which is the true
end and chief glory of the Gospel. Tit. ii, 12, 13.—
J. 1.1 Jesus, the Deliverer from the future wrath :
1. The wrath cometh; the world is going on to meet
the judgment: an irrefragable matter of fact. On
one hand, Roos: When the unbelieving world looks
out to the time after death, it sees nothing, hopes for
nothing, fears nothing, except when conscience is
stirred ; whereas there is to be feared a fearful
wrath of God, which at the appearing of Christ sball
wholly burst over it, and, even before that, will make
the condition of the soul separated from the body an
unhappy condition. On the other hand, Riscer:
The wrath of God, its revelation against all ungodli-
ness of men, judgment on hidden sins, is already
written deep in the consciences of all men. Under
that wrath abide, and are even already grievously
tormented by the fear of it in this world and the
next, all who are not begotten again by the gospel
unto hope. 2. In Christ is deliverance from the
judgment. Carvin: It isan invaluable privilege tha,
believers, as often as the judgment is spoken of,
know that Christ will come for their deliverance.—
Tue same: The wrath of God is a future thing. We
are not to measure it by our present afflictions in the
world, as nothing is more absurd than to snatch at
the enjoyment of transitory blessings, by way of
forming an estimate of the grace of God. Faith is
the sight of the invisible, and so is not misled by
the aspect of the present life. Whilst the ungodly
revel in their security, and we languish in sorrow,
let us learn to fear the vengeance of God that is hid-
den from the eyes of the flesh, and rest in the calm
pleasures of the spiritual life!
[Vavcaan: The three phrases are equaily scrip-
tural, (1) Christ saved, (2) Christ saves, (8) Christ
will save. Comp. (1) Rom. viii. 24; Eph. li, 5; 2
Tim.i. 9. (2)1 Cor. i.18; xv. 2. (8) Matt. xxiv. 13;
Mark xiii. 13; Phil. ii, 12; 2 Tim. ii. 10; Heb. ix
28; 1 Pet. i. 5.—J. L.]
[There is a discourse by bishop SHERLOCK on v¥
9, 10.—J. 1.1
Ca. Π. 1-12.
3. 8. The Thessalonians are themselves witnesses, that the Apostle’s was no vain entrance, but one of Divine power (vv
1, 2). As he exercises his ministry generally, with po impurity of purpose or method, but, as one put in trust by
1
3
4
Oo
iva}
11
12
God, before the eyes of God (vv. 3, 4), so in Thessalonica also he appeared in no flattering or selfish spirit (vv. 5, 6), ἡ
put with the most generous love (vv. 7, 8) and self-denying labor (v. 9). They themselves and God are his witnesses,
that he had shown himself throughout unblamable towards the belicvers, whilst he was careful about nothing else
but, as a father, to exhort every individual to a walk worthy of God (vv. 10-12).
For yourselves, brethren, know [yourselves know, brethren,|* our entrance
in [entrance, εἴσοδον] unto you, that it was not in vain [hath not been vain]*; but
even after that we had sutfered before and were shamefully entreated [but hav-
ing before suffered, and been shamefully treated],° as ye know, at [in, ἐν]
Philippi, we were bold in our God to speak unto you the gospel of God with
[in, ἐν] much contention. For our exhortation was [is],* not of deceit [delusion]
nor [yet] " of uncleanness, nor’ in guile; but as [according as, καϑώς] we were
allowed of God [have been approved by God] ° to be put in trust with the gospel
even so [80, οὕτω ] we speak; not as pleasing men, but God,’ which trieth [who
proveth|"* our hearts. For neither at any time used we words of flattery, as ye
know; nor a cloak of covetousness, God is witness; nor of men sought we
[sought we of men]” glory, neither of [from, ἀπό] you, nor yet of [nor from, οὔτε
ἀπό] others, when we might have been burdensome [or ἡ have used authority],
as the apostles of Christ [Christ’s apostles, Χριστοῦ ἀπόστολοι] ; but we were [were
found] ” gentle “ among you [in the midst of you, ἐν μέσῳ ὑμῶν], even as a nurse
cherisheth her children [as a nurse would cherish her own children]; '* so [Ὁ
being affectionately desirous” of you,we were willing to have imparted [to impart]
unto you not the gospel of God only [not only the gospel of God],” but also our
own souls, because ye were [became]"* dear untous. For ye remember, brethren
our labor [toil, κόπον] and travail : for laboring [working] * night and day. because
we would not be chargeable [that we might not be burdensome, πρὸς τὸ- μὴ
ἐπιβαρῆσαι] to any of you, we preached unto you the gospel of God. Ye are
witnesses, and God alsu [and God], how holily and justly [righteously, δικαίως]
and unblameably we behaved ourselves among you that believe [to, or for you
who believed]; as [even as, καϑάπερ] ye know how we exhorted, and comforted
[encouraged], and charged [adjured] * [you, ὑμᾶς] every one of you, as a father
doth his children [as a father his own children],” that ye would walk [should
CHAPTER IL 1-12, an
walk]** worthy [in a manner worthy, ἀξίως] of God, who hath called [calleth] ἢ
you unto [into, εἰς] His [His own, ἑαυτοῦ] kingdom and glory.
V. 1. -[The Greek order, retained by most of the old English versions.—J. L,
2V. 1—[kevh γέγονεν ; German: eitel gewesen ist. The reference is not to the results (Robinson and many others:
fruitless, useless, &c., as in ch. ili. 5, eis κενόν), but, like the rest of this section, to the character of the Apostle’a
miristry. Thisis one of the cases in which Wiclif and Rheims are kept right by the Vulgate.—J. L.
3'V. 2.—xai before προπαθόντες must be erased. [All the late critical editions omit it, on overwhelming evidence,
including Sin.—J, L. ΕΝ "
4 V. 8.--[λαλοῦμεν of v. 4 shows that in this sentence the writer characterizes his ordinary preaching, and n <
larity that at Thessalonisa.—J. L.] ne a οἰρυ Ια
ΕΥΨ͵ 8.--[πλάνης, arror, as it is here rendered by many, and always elsewhere in our Common Version, except at
2 Thess. ii 11, dée‘waton. Auberlen, after De Wette, Limemann, Koch: Irrwahn.—J. L.]
x 8 V. 3.—[Sue Ellicott’s note, p. 149 sq., on “ the appropriate rendering in the different cases of continued negation.’?
—J Te
TV, 3.—Instead of οὔτε, A. B.C. Ὁ. F. G, [Sin.] and some minuscules have here also οὔδε, which Lachmann, De
Wette, Linemann (Hahn, Winer, Olshausen, Koch, Wordsworth, Alford’s last edition, Ellicott, who admits, however,
that the reading is very doubtful.—J. L.] prefer; comp. Winer, Ὁ. 481. Yet the correspondent οὔδε may be also a cor=
rection, and accordingly Tischendorf has in the seventh edition gone back to οὔτε.
ΒΨ, 4.—[Sedoxtudoueda ὑπὸ τοῦ Θεοῦ. For the rendering of the verb, comp. Rom. ii. 18; 1 Cor. xvi. 3; Phil. i. 10
The tense also should be allowed its full force as a peek LJ
Ε Ψ he anit at τῷ before Θεῷ is bracketed by Lachmann, and cancelled by Tischendorf, Alford, Ellicott, after B.C. Ὁ.
Bin., &.—J. L.
10 V. 4.—[7@ δογ:μάζοντι, 2 repetition of the previous verb, in a modified sense; comp. HE. V. atch. v. 21, and often
elsewhere. In v. 5 κολακείας is in Sin. coAaxias.—J. L
1, 6.—ovre ζητοῦντες ἐξ ἀνθρώπων δόξαν.
foreign.—J. L.
_ 14 V. 6.—[This marginal rendering of E. V. is substantially that adopted by the majority of interpreters from Ambro=
siaster to Alford, Ellicott, and Auberlen: uns ein Ansehen geben. Ellicott quotes Chrysostom as decidedly in favor
of the same interpretation, whereas Chrysostom expressly includes the other reference also (preferred by many from
Theodoret to Webster and Wilkinson): ἐνταῦθα δὲ καὶ περὶ χρημάτων φησὶ τὸ, δυνάμενοι ἐν βάρει εἶναι «TA. Others
in like manner allow either interpretation, or combine the two. See Revision.—J. L.]
13-V. 7,—[aAr’ (B. Sin. ἀλλὰ) ἐγενήθημεν. See ch. i. 5, Critical Note 6.—J. 1.1
14-V. 7.—Lachmann’s νήπιος [νήπιοι], childlike, which arose from drawing over the v from the preceding word, and
as destroying the unity of the figure, must be rejected. [It has, however, very considerable support from manuscripts
(B. 0.1 D.1 Ε΄. G. Sin.!), versions, and Fathers.—J. L.]
15 -V. 7.—[ws ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα. Webster and Wilkinson : ‘asa nurse (any nurse) would.”—Lachmann,
Tischendorf, Alford, Ellicott: ἐάν, after B. C. D. Ἐν Ἐς G. &c., but not Sin.! Many, including Auberlen, have a colon or
a period after ἐν μέσῳ ὑμῶν, and attach this clause as protasis to what follows inv. 8. Erasmus, Lachmann, Tischen-
dort, Alford, Wordsworth, Ellicott, place a comma before and after it, Ellicott regarding the clause ‘‘ both as an illustra-
tion of the preceding words, and as the protusis to the following.” But this divided duty is somewhat distracting. The
simile of the nursing mother no doubt suggests what is said in v. 8, but can scarcely be a grammatical protasis to it, and
yet maintain a structural connection with what precedes. On the whole, I prefer the arrangement of our English Ver-
sion, and would cose v. 7 with at least a semicolon.—J. L.]
18 V. 8 —(ovTws qualifies εὐδοκοῦμεν, not suecpduevor.—J. L.
17 V. 8—Instead of ἱμειρόμενοι the common reading now is ὁμειρόμενοι [all the uncials, and many cursives.—J. L.]
1° VY. 8.—[{The Greek order, followed by Wiclif and Rheims, and later versions generally.—J. L.
19 VY. 8.--[ἐγενήθητε, the reading of recent critical editions, is sustained by abundant uncial authority, including Sin,
The recepta γεγένησθε may have been an accommodation to the supposed present time of εὐδοκοῦμεν ..---α L.
ον, ὃν econ el γάρ after νυκτός should be cancelled [as it now is in nearly all critical editions. It is wanting
in A. Β. D!. F. G. Sin.—J. L.].
21-V,10.—[imiv τοῖς πιστεύουσιν, participle of the imperfect, not, as English Version, Ellicott, &c., of the present.
German: euch, den Gluubenden ; and similarly many others, from the Syriac to Liimemain. Comp. ch. i. 7.—For the
import of the dative, see Exeget. Notes.—J. L.] : bud
22 V. 1].--[παραμυθούμενοι must have the same relation to v.12 as the other two participles between which is
stands.—J. L.
385. Ὁ, isthe reading μαρτυρούμενοι is indeed better attested than -όμενοι [this, which was doubtful before, can no
longer be allowed, now that -duevor is sustained by Sin.—J. L.], and was therefore at first favored by Lachmann and Tis-
chendorf. But by the latter, with De Wette, Linemann [Bengel, Schott, Bloomfield, Alford, Ellicott], &c., it bas again
been abandoned with reason, since μαρτυρεῖσθαι is only used passively [some reading μαρτυρόμενος also at Acts xxvi. 22.—
J. L.J, and the mistake might easily occur in copying, from the similarity in soun' to παραμνθούμενοι. [Latin versions
generally ra at alle German versions, beschworen or bezeugen ; Rhemish and Conybeare, to adjure ; Alford, to
conjure, &e. J. L.
4V. 11.—[as De τέκνα ἑαυτοῦ. In Greek the verse is arranged thus: ‘“ Even as ye know how every one of you,
as a father his own children, we exhorted you, and encouraged, and adjured.”” All the accusatives are dependent on the
articiples, and therefore Ellicott’s translation : ‘‘ Even as ye know bow in regard of every one of you we did 80, ἃΒ ἃ
father toward his own children, exhorting you and encouraging you, and charging you,” is wanting in his usual exact«
ness.—J. L.]
The Greek order is here followed by nearly all versions, English and
av. 12.—[For περιπατῆσαι of the textus receptus, Scholz, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, read
περιπατεῖν, OD
26
arge authority of manuscripts uncial (including Sin.) and cursive.—J. L.]
V.12.—[kxaAodvros. A. and Sin., with a few cursive nanuscripts, read καλέσαντος.---α. L.]
EXEGETICAL AND CRITICAL
1. (V. 1.) For yourselves know.—For the
confirmation and clearer elucidation (γάρ) of the
statement of the foreign brethren regarding his en-
trance at Thessalonica (ch. i. 9), the Apostle now ap-
peals at length, as he had done cursorily at ch. i. 5,
to the recollection of the Thessalonians themselves
on the subject. Hence the same expressions,
εἴσοδος πρὸς ὑμᾶς. We might call ch. ii. 1-12 an ex-
planation of the ὁποίαν, ch. i. 9, just as the πῶς
ἐπεστρέψατε is then carried out in ch. fi. 13-16. The
ihird testimony, thit of the Thessalonians themselves,
serves to establish the second, that of the strangers,
just as the latter serves to establish the first (comp.
on ch. i. 8, Note 1). That ch. 11. 1 begins with the sama
αὐτοὶ γάρ as ch. i. 9 is, of course, accidental ou
αὐτοί ΓᾺΡ not stand opposed to that αὐτοί as such
(that, indeed, has quite another reference, to ἡμᾶς ot
v. 8), but to strangers generally, as in the sequel καὶ
ἡμεῖς of v.18 corresponds to it.The details that
follow are, in fact, intelligible only on the sup-
position, that the Apostle has to confute certain
aspersions on his person and ministry. Merely ta
strengthen the Thessalonians (Canvin, Limemann,
and most), he would not expatiate so much at large
28 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
wn the excellencies of his service amongst them,
least of all with such solemn protestations (vv. 5, 10)
and such frequent appeals to the recollection of the
readers (vv. 2, 5, 9, 10, 11); but he enters on boast-
ing for the same reason as in 2 Cor. x.—xili., be-
cause he must defend himself. Only it is not here in
Thessalonica any factious doings that he aas to con-
tend with, but simply the insinuations whereby the
unbelieving Thessalonians sought again to withdraw
from the gospel their believing kindred and neigh-
bors. In what these insinuations consisted we learn
from the negative clauses, vv. 1, 8, 5 aq. The very
fact that nearly our entire section proceeds in clauses
with οὐκ and ἀλλά (vv. 1-2, 8-4, 5-9) shows, that
Paul (through Timothy) had been informed of false
assertions in regard to his operations—falsehoods, to
which it was necessary for him to oppose the truth.
Already Rizeer has remarked on τ. 8: A denial of
this kind from the Apostle indicates, that such im-
putations had been cast on him and his preaching.
And says Roos more precisely: When the Thessa-
lonian converts reflected on the change that bad
taken place with them, it might possibly occur to
them that an unknown man, of the name of Paul,
had come to them over the sea with certain com-
panions, had preached of one Jesus whom he called
Christ, and of whom they had previously heard
nothing, and had exhorted them to believe in Him,
and serve Him as their Lord. So now we are Chris-
tians, they may have thought, whereas formerly we
were Gentiles or Jews. But, in making this change,
have we done right? Is the name, the faith, the
hope of Christians not a thing of vanity? Are we
not suffering for it to no purpose ? Has not Paul de-
ceived us? Is it not some falsehood that he has talked
to us? And, besides, our countrymen hold his
teaching to be a fable. These thoughts are now
met by Paul in ch. ii. 1-16.
2, Our entrance unto you, that it hath not
been vain.—This is the first of the imputations.
κενή, comp. 1 Cor. xv. 14, = empty, idle, without
power or substance, unreal; (HcUMENIUS: μῦϑοι καὶ
λῆροι; CaLvIN: vana ostentatio ; comp. ch. i. 5, οὐκ
ἐν λόγῳ μόνον, and the antithesis there, as here in v. 2.
Not, therefore, = in vain, fruitless (Luruer, Fiart,
&c.), nor yet at once powerless and fruitless (Dz
Werte, [Jowert]), nor again = deceitful, fallax
(Grotius). The γέγονεν, as distinguished from the
simple ἦν or even ἐγένετο, expresses the secure con-
sciousness of an accomplished, unassailable fact. In
the original the subject of the dependent clause is by
a Greck idiom attracted as object into the principal
clause.*
3. (V. 2.) But having before suffered, &.—
The cause of an idle babbler is one for which he
does not submit to suffering, and still less, when he
has just with difficulty surmounted one trial, does he
again joyfully appear for the same cause, especially
in a new conflict. A deep earnestness in suffering,
and yet, along with that, an unwearied alacrity and
fidelity in his calling, showed Paul to be a man
whose appearance the Thessalonians needed only to
recall (adds οἴδατε), in order to perceive the vanity
of the suspicions alleged against him. Of what sort
these were, may be inferred from Acts xvii. 6, 7:
ringleaders, flatterers of the people, ambitious per-
sons who sought their own advantage.—On the
sufferings which the Apostle, immediately before
ἱπροπαϑ.) his arrival in Thessalonica, had endured
* | And so in our English Version ; whereas the German
‘hus’ Ye knou that our entranes hath, &c.—J. 1.1
at Philippi, see Acts xvi. 12 sqq. Paul addsbB ps
oSévres, insullingly treated (comp. Matt. xxii. 6 ;
Luke xviii, 22), not so much because προπάσχειν like
πάσχειν is a vox media (Linemann), but because
with his strong sense of right he had peculiarly felt
the treatment received by him at Philippi to be
arbitrary and unjust; see Acts xvi. 87. To such
slight features even extends the harmony between
the Acts and our Epistles,
4. We were bold in our God &c.—zaj-
ῥησιάζεσϑαι, once again in Paul’s writings, Eph. vi.
20, and in like manner of the preaching of the gos-
pel; frequently in the Acts, and indeed, except ch.
xviii. 26, only of Paul from his conversion onwards,
chh. ix. 27, 28; xiii, 46; xiv. 8; xix. 8; xxvi. 26,
Freedom and boldness in testimony was therefore a
prominent characteristic of this Apostle. OLSHAUSEN:
παῤῥησία is the outward expression of mAnpopopia
(ch. i. 5). Moreover, παῤῥησιάζεσϑαι is not here =
to speak or preach freely, so that λαλῆσαι should be
an explanatory infinitive resolvable by: so that (DE
Wertz, Kocu, [Exuicorr: so as to speak] ), or an in-
finitive of the purpose: in order éhat (Schott); but,
as in Acts iii. 46 [?] and xxvi. 26, = to act with free-
dom and alacrity, and λαλῆσαι is simply an infinitive
of the object (Liwemann), as in v. 4 πιστευϑῆναι. [Anc
so ALFORD, who translates: We were confident. EL-
LicoTt, on the other hand, comparing Eph. vi. 20
and Acts xxvi. 26, agrees with De Werre in think
ing that ‘the idea of bold speech, even though
reiterated in λαλῆσαι, can scarcely be excluded.”—
J. L.] We had, says Paul, this παῤῥησία, not in
ourselves, especially after such experiences, but
in our God (in whom, as in our spiritual life-ele-
ment, we live and labor; see ch. i. 1, Doctrinal and
Ethical, 1). Not merely was it no idle babbler wit
whom the Thessalonians had to do; it was not,
speaking generally, any mere man, but God; and
this God Paul dares to call his God, because God
visibly owned him, and the Thessalonians perceived
in their conscience (2 Cor. iv. 2; v- 11) that in the
power of God Paul spoke and acted. Therefore also
he purposely adds: the gospel of God; he had not
brought to them any empty talk, nor any kind of
man’s word whatsoever (see v. 18), but the glad
tidings which God Himself will have proclaimed in
the world. Comp. on τὸ εὐαγγέλιον τοῦ ϑεοῦ Exeg.
Note 4 to ch. i. 8, 6 λόγος τοῦ κυρίον. Why Paul
does not say: in Christ, the gospel of Christ, but in
God, of God, see Doctr. and Eth., 8.
5. In much contention.—As Paul had testified
of the Thessalonians, ch. i, 6, that they received the
word in much affliction with joy of the Holy Ghost,
so here he can testify of himself that in much con-
tention, with joy in God, he had published the same.
᾿Αγών, not outward and inward contention ([Cury-
sosTom, BisHop Hatz], OtsHavsen, [Jowerr]), but
the contention of outward suffering only, Phil. i. 30
(De Werre, and most ).*
6. (V. 8.) For our exhortation is &c.—The
verb to be supplied in v. 8 is not ἣν but, as λαλοῦ-
μεν of v. 4 shows, ἐστίν, Paul confirms (γάρ) the
statement as to his entrance at Thessalonica by a
* (Including Linemann, ALForp, Ex.icorr, VAUGHAN,
Yet, since there seems to have been no violent resistance to
the preachers at Thessalenica, prior to the sudden outbreak
which led to their immediate departure from the city (Acts
xvii, 5-10), it is not well thus to restrict the reference. Comp,
Paul’s use of the word at Col. ii. 1; 1 Tim. vi. 12; 2 Tim.
iv. 7. FRitzscHe and many (LUNEMANN says, most) under:
stand the word here of the Apostle’s cares and sorrows
Why not take in both the inward e i
ward Ey Xperience, and the out
CHAPTER II, 1-12.
29
atalement de toto perpetuogue more suo (BENGEL).
But since this general witness to himself might again
also be called ἴῃ question, people at Thessalonica
knowing nothing from their own observation of his
ministry elsewhere, it was necessary for him to
establish this point likewise by again enlarging, v. 5
sqq., on the spirit and method of his labors in
Thessaiunica. Similarly Jesus: If ye believe not me,
my witness of myself, at least believe my works that
are done amongst you (John x. 38; xiv. 11).
ἡ. Our exhortation (German: Predigt, =
preaching, discourse]. Very well Linemann: παρά-
κλησις is a calling to, address ; and, according to the
different relations to which this address is applied,
the word undergoes modifications of its meaning.
In the case of sufferers it is consolation; directed
toward a moral or intellectual need, it is exhortation
and encouragement. Now, since even the first
evangelical proclamation consists in exhortation and
encouragement, to wit, in the summons to renounce
sin and lay hold of the offered salvation (comp. 2
Cor. v. 20), παράκλ. might also be used generally of
the preaching of the gospel; whether objectively of
the contents of the discourse, or subjectively of the
preaching itself. So here; seev. 4. BENGEL: ἐο-
tum preconium evangelicum [ passionwm dulcedine
tinctum, as Bengel adds.—J. L.]; Ousaausen: the
work generally of Christian teaching. Paul uses
this expression and not εὐαγγέλιον (ch. i. 5), λόγος,
κήρυγμα (1 Cor. ii, 4), or such like terms, because
here the question is about the preaching, not in so
far as it is a proclamation, but as it wins and trans-
forms the hearers.*
8. Not of delusion, nor yet of uncleanness,
nor in guile.—éx marks the source from which the
preaching proceeds; ἐν, the way and manner in
which it is performed. The Apostle names two
sources, one on the side of knowledge and doctrine,
πλάνη, and one on the side of disposition, ἀκαϑαρσία.
He first repels the reproach, as if the Christian faith
preached by him were a superstition, a chimera,
and he himself an enthusiast or a babbler, like the
sorcerers or magicians (CiRrysost.). Opposed to this
is the fact, v. 4, that he had been entrusted with the
gospel by God. With an ov5¢—a stronger disjunctive
than οὔτε (δέ and re), like our nor yet, stronger
than nor (comp. WINER, p. 432)—Paul passes to the
second point. ᾿Ακαϑαρσία, impurity, commonly in
the sense of unchastity (Rom. 1. 24; 2 Cor. xii. 21;
Gal. v. 19; Col. iii. 5), but also moral filth and un-
cleanness generally (Rom. vi. 19); here either an
impure mind, foul motives in general, or perhaps it
answers better to our sordid [schmutgig], specially=
covetousness, selfishness (vomp. ch. iv. 7; Eph. iv.
19; ν. 8). BencEL: ἀκαϑ. est, ube fructus carnis
queritur, cf. Phil. i. 16, οὐχ ἃγνῶς.---δόλος, craft,
fraud, all kinds of dishonest tricks for cheating and
ensnaring. It adds to the impure design the impure
means for its accomplishment, and so lies in like
manuer on the practicil side. Whilst, therefore, for
the reading οὐδέ there may be alleged the difference
of the prepositions, yet on internal grounds οὔτε is
perfectly justifiable (comp. WiNzER, p. 436 sq. {and
*[ELLIcoTT : παράκλησις is “ perhaps distinguishable ᾽
frow διδαχή and διδασκαλία, “as directed more to the feel-
age than the understanding.” JowsrtT: “The two senses
of παράκλησις, exhortation and consolation, so easily passing
into one another (compare v. 11), are suggestive of the exter-
nal state of the early Church, sorrowing amid the evils of
the world, and needing as its first lesson to be comforted ;
und not less suggestive of the first lesson of the Gospel to
‘he individua" soul, of peace in believing.”—J. L.J
Critical Note 77). In the antithesis likewise, v. 4
ἀκαδαρσία and δόλος are taken together in the sen.
tence with οὕτως, since ἀνϑρώποις ἀρέσκοντες answert
to δόλος and SeG τῷ δοκιμάζοντι τὰς καρδίας ta
ἀκαδαρσία. Soin the confirmatory verses 5 and 6
the λόγος κολακείας answers to δόλος, the mpdpacis
πλεονεξίας and ζητοῦντες ἐξ avSpdrwy δόξαν to dra
Sapota. The proof of v. 1, in particular, that is given
in v. 8, lies in οὐκ ἐκ πλάνης, answering to κενή of
v. 1; but the confirmatory sentence, just like ch. i.
8, goes beyond that which it confirms, since with
οὐδέ the Apostle adds new considerations, which ara
then again themselves confirmed and carried fur-
ther in v. 5 sqq. ‘This view is supplementary to
Note 6.
9. (V. 4.) According as—so.—KaSds, cone
formably to the fact that; οὕτως, according to that
very rule: agreeably to the grace conferred and obli-
gation laid upon us (Linemany).
10. Approved.— δοκιμάζειν means, first, to try,
test, scrutinize; so at the close of our verse, and
commonly in the New Testament, e.g. ch. v. 21; 1 Tim.
iii. 10, and often ; and then also of the result of the
trial: to regard as tried, fit, worthy, and to choose
accordingly for a position (1 Cor. xvi. 3); hence in the
next place generally, to value, prize.* So here, and
similarly Rom. i. 28. Paul does not in this mean to
assume any worthiness of his own, as the Greek
interpreters (Carysosrom, THEOPHYLAcT, (ACUMEN
tus) from their dogmatic standpoint characteristically
explain, Rather his aim is just this, to exalt his
authority as from God (similarly 1 Tim. i. 12). He
would have it understood that, so far is he from
preaching human heresy, or considering himself out
of his own fancy called to be a preacher (é« πλάνης,
v. 8), it is rather God Himself who, according to His
gracious purpose (Grotius, Pett, Linemann, andeven
THEODORET [ ALFORD: free choice] ) has vouchsafed to
him the distinction of being entrusted with the glad,
heavenly message to the world. So in the apodosis
with οὕτως the main emphasis lies on ϑεῷ in oppo-
sition to dvSpémos. Comp. v. 2 and note4; observe
also the impressive sonorousness of the expres-
sion. The perfect δεδοκ. marks what has hap-
pened once for all, the security of it as a
matter of fact. At the close of the verse Paul
purposely uses the same word once again; he knows
himself to be the object of a continuous Divine
δοκιμάζειν. There Sox. is, to try, to examine; yet
perhaps not without an accompanying intimation of
favorable judgment. In the translation we hava
sought to indicate this, as well as the identity of the
verbs.+ Πιστευϑῆναι, infinitive of the object, deno-
ting that which was vouchsafed to Paul. So Rom. i. 28,
On Paul’s frequent construction of πιστεύεσϑαι, see
Winer, p. 205. That Paul, moreover, here includes
Silvanus and Timothy is obvious from the plurals
καρδίας and ψυχάς, v. 8, as Linemann properly
remarks against Dr Werrs, who appeals to v. 7 [6],
ἀπόστολοι ; but see Note 16. Of course, however,
Paul speaks primarily and chiefly of himself. t
11. (V. 4.) Not as pleasing men.—'Os before
the participle gives it a subjective character, that of
the conception and intention: We speak not with
* (Exxicorr states the gradation thus : (a) to put to the
test ; (Ὁ) to choose after testing ; (c) to approve of what ia
so tested. This might perhaps be improved by transposing
(Ὁ) and (c).—J. L.]
t [German : von Gott werth geachtet—der unsere Herzen
werthet (pritfet).—J. L.]
Or at most, he for them, not they of themselvea
--.1.]
30 FIRST EPISTLE OF PAUL
Tu 1HE THESSALONIANS.
the thought of p!easing men, and so winning them
with guile (ἐν δόλῳ, v. 3), but to please God who
searcheth our hearts, and so knows and judges even
impure designs (ἐξ ἀκαϑαρσίας, v. 3). Comp. Gal.
i. 10.—[AnvorpD: “ ἀρέσκοντες, in the strict sense of
the present tense: going about to please, striving to
please." —J. L.]
12. (V. 5.) For we.—On the logical relation,
expressed by γάρ, of v. 5 sqq. to what precedes, see
Notes 6 and 8 (at the end).
13. Used we words of flattery &c.—Tiye-
oSa ἐν, of things ch. i. 5, here of persons (comp. 1
Tim. iv. 15) = versare in re, to engage in any matter, be
occupied therein. The flattering words thus answer
to ἀνϑρώποις ἀρέσκοντες, v. 4 (Carvin: Whoever
will please men, must basely flatter), and to δόλος, v.
8 (CuRrsostom: We flattered not, as deceivers, who
desire merely to draw people to themselves, and
rule them). For the fact that he had not flattered
them, Paul appeals to the recollection of his readers
themselves: as ye know ; but for what follows, that he
had had no selfish aims, he can only appeal to God,
who knoweth the heart: God is witness! Comp.
Rom. i. 9; Phil. i. 8. This appeal answers to dea
τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν (v. 4), as the repel-
ling of the insinuation, that his mind had heen set
on earthly good and human glory (v. 6), answers to
Seg ἀρέσκειν, v. 4, and οὐκ ἐξ dxaSapolas, v. 3.
Τιλεονεξία corresponds to ἀκαϑαρσία, as in ch. iv. 6,
7; Eph. iv. 19; v. 8. Πρόφασις (from προφαίνω,
not πρόφημι), properly, what appears; hence the
pretext, behind which one hides his real thought, an
excuse; so here parallel with λόγος: My speech
was neither a word of flattery, nor a fair pretext, a
plausible form for covetous ends.
14. (V. 6.) Nor sought we glory.—Znrotyres
likewise is dependent on ἐγενήϑημεν, and parallel
to ἐν λόγῳ κολ., ἐν προφάσει πλεονεξίας. Such a
change of structure is truly Pauline (comp. Rom. xii.
9 sqq.). As to the thought, there is a close connec-
tion with the latter point, as of ambition with ava-
rice. On ἐξ dvSpérwy δόξαν, comp. John v. 41, 44.
15. Neither from you, nor from others.—
In vv. 5, 6 there are, first, three mutually codrdinate
οὔτε, then two subordinate to the clause of the last
of these three, since οὔτε ἀφ᾽ ὑμῶν Xe. distributes
the ἐξ ἀνθρώπων. ᾿Από, essentially = ἐκ, brings tu
view the special source as distinct from the general.*
From others, with whom we might perhaps have
sought honor for ourselves through your conversion
(comp. ch. i. 8, 9). Erroneously BrNeEL: Qui nos
admirati essent, si nos superbius tractassemus.
16. (V. 7 [6].)| When we might have used
authority [or, been burdensome] as Christ's
Apostles.—The participle δυνάμενοι is subordinated
to ζητοῦντες, andis resolvable by although. Ἔν βάρει
εἶναι : to be of weight, to appear important, dignified,
to assume consequence. Against the connection, Tnxo-
noret, Ewatp, and others: to be burdensome =
ἐπιβαρεῖν, v. 9.1 ᾿Απόστολοι, so far as it refers also
* (So Linemann, and similarly ALFrorp (ἐκ, the abstract
round ; ἀπό, the conercte object ;—a distinction on which he
Insists against ELuicor1, who pronounces it “ artificial and
precarious.”) That of Scnort, assented to by OLSHAUSEN
and BLoomFIELD, that ἐκ marks the immediate source, ἀπό
the mediate, is rejected by Linemann as here impossible.
But, even if the two prepositions must be regarded 1n this
place as synonymous, it is desirable that the translation
should indicate the change, WesSTER and WILKINSON:
“derived from men, whether tendered on your part or on
the part of others.”—J. L.]
t(The latter half of v.6in our English Version is in
father’s Bible attached to v. 7.—J. L.
t+ [Macxnreut adopts the rendering of the English mar-
to Silvanus and Timothy (see Note 10, at the end)
is used in the wider sense, as in Acts xiv. 4, 14 of
Paul and Barnabas. But perbapsthe old rule holda
here: A potiori fit denominatio, As Christ's
Apostles, as messengers and envoys (ambassadors) of
the Anointed King of the whole world, solemnly ap-
pointed by God (Acts xvii. 3, 7), they might have
stepped forth with dignity. Ducit Paulus se adeo
abfuisse ab inani pompa, a jactantia, a Sastu, ut
legitimo etiam jure suo cesserit, quod ad vindicandam
autoritatem pertinet (CALVIN). ᾿
11. (V. 7.) But we were found gentle in the
midst of ψου.--- Ἐγενήϑημεν answers to the ἐγενήῶ.
of v. ὅ. ᾿ Ἤπιος (from ἔπω, εἶπον, whence then
νήπιος, infans) properly, affable, mild, kind, loving
(comp. 2 Tim. ii. 24). Swavissimum vocabulum, de
parentibus precipue et de medicis dict solitum
(Bence). [Ev μέσῳ ὑμῶν, in the midst of you, sur.
rounded by you, as a teacher by his pupils, a mothe
by her children, a hen by her chickens (BENGEL).
It marks the centre of a group or society, drawing
all eyes to itself (comp. Acts 1. 15; Luke ii. 46;
Matt. xviii, 2): So that ye have all seen and ex-
perienced it (Koon), Rigernpacu].* Even this loving
demeanor of the Apostle might be interpreted as
flattery (v. δ), and so Paul confutes this reproach
by showing it to be a perversion of his virtue into a
fault, Then by the fuller description, ὡς ἄν &c., of
this his tender and devoted love, be at the same time
confutes the other reproach (vv. 5, 6) of his having
been selfish or ambitious.
18. As a nurse would cherish her own
children.—Before ὡς there should be a point with
the force of our colon,+ so that ὡς answers to οὕτως
οὖν. 8. The sentence after ὡς is an explanation at-
tached to what precedes by asyndeton, as in ch. i. 8;
ii. 9, yet so that here also again the explanatory
sentence contains at the same time an advance, an
enlargement of the thought. Τροφός, nourisher, she
who suckles; here not a nurse, but the mother her-
self, as appears from τὰ ἑαυτῆς τέκνα, in which
moreover, especially with this arrangement of the
words (comp. v. 8; otherwise v. 11), there exists the
climactic intimation, her own children (see ALEX.
Burrmann, Grammatik des neutestamentlichen Spra-
chgebrauchs, 1859, p. 97). With Stier, we have also
expressed both in the version. { The figure of the
mother (comp. Gal. iv. 19; Is. lxvi. 18; xlix. 15) is
still tenderer than that of the father (v. 11), but is
here chosen especially for this reason, because truly
a nursing mother with her child seeks not profit or
honor, but is wholly bent on bestowing (not receiv-
ing) love. Θάλπειν likewise is a tender expression ;
properly to warm, then, like /overe, to foster and
cherish (Eph. v. 29; comp. Deut. xxii. 6, LXX).
gin, but understands the Apostle to speak of his right to
exact both obedience and maintenance. Perhaps, however,
the other phrase, to be burdensome, no less admits of
either reference, and it has the advantage of preserving—
somewhat too strongly, indeed—the verbal affinity between
vy. Gand 9. Comp. Critical Note 12.—J. L.]
*[ALFoRD and Exzicorr find in ἐν μέσῳ ὑμῶν “a hint
at the absence of all assumption of authority, ‘as one of
ourselves,’ ὁ and cite CHrysostom, Q‘cuMENIUs, and
ANCHIUS to the same effect.—J. L.]
t (But see Critical Note 15.—J. L.]
ft [wte cine sdugende Mutter ihre eigenen Kinder pfleget.
It is obvious, however, that the maternal relation is indicated
solely by the ἑαυτῆς τέκνα, and is not at all necessarily im-
plied in τροφός. UGUSTINE, Serm. de Ps. lxxii. 24 ({xxiii,
23): ‘‘Apostolus vero, germano et pio caritatis affectu, et
nutricis personam suscepit, dicendo, fovet; et matris, ad-
dends,, filios SHON.) SURE Sohn nutrices foventes quidem, sed
non filios suos: item sunt matres nutrici ᾿
foventes filios suos.’’—J. L.] aa a
CHAPTER II. 1-12.
81
19. (V. 8.) So, being affectionately desirous
of you, we were willing.—'One:pduevor, supported
here by the best manuscripts, occurs in the New Tes-
tament only here, and but seldom elsewhere, in the
LXX, &c.; in meaning it is = ἱμείρεσϑαι (Recepta),
and, like this, probably an enlarged form of μείρε-
σϑαι, which should perhaps be distinguished from
the ordinary μείρεσϑαι (see Passow), and is used by
Nicander in the sense of the common ἱμείρεσϑαι (comp.
Winer, p. 92) = ardently to long after any one, to
love tenderly.*—Evdoxoduey is the imperfect with-
out augment, as frequently ; WINER, p. 66: we were
pleased, were cheerfully ready, took delight therein
(comp. 2 Cor. v. 8; Rom. xv. 26). In vv. 7 and 8
one feels in word and figure the tender heartiness
and swect breath of a first, fresh love, such as be-
comes the firstling of the apostolica) Epistles.
20. To impart unto you &c.—Meradoiva
stands emphatically forward, in order to mark the
love as one altogether giving, imparting. The two
objects of μεταδοῦναι are joined to one another ascen-
sively by not only—bdut also, so that the second is
held up as the one of greater importance for the con-
nection (τοῦτο μεῖζον ἐκείνου, CHRYSOSTOM). Ἑαυτῶν,
moreover, is opposea to τοῦ ϑεοῦ, and the Apostle
means to say: We were willing not only to fulfil our
Official service, entrusted to us by God, in delivering
to you His gospel, but there was formed also a per-
sonal relation of the most devoted love, in conse-
quence of which we were ready to sacrifice to you
our own life.t [WerssTeR and WiLKInson: ‘ ‘not
only that which you could share without loss to me,
but that which I must lose in giving ;’ or, ‘not only
that which I held in trust for others, had in charge
to give, but that which was most my own.’ ””—J. L.]
The latter point was here the main thing, over
against the imputations of covetousness and ambi-
tion. The comparison with the mother has reference
to this personal love, which is therefore still made
specially prominent in the additional clause with
δίοτι (stronger and more distinctive than ὅτι), which
assigns the motive. How far now Paul with his atten-
dants willingly gave up his own life to the Thessa-
lonians, he shows himself by an example in v. 9, which
is joined to what precedes, by γάρ, and is therefore
illustrative of it. At the risk of health and life, he
performed along with his preaching strenuous
manual labor day and night, that he might be
burdensome to no one, just as a mother day and
night with much labor and self-sacrifice cherishes
her little child. Add to this, that the Apostle—and
it is of himself that he speaks at least primarily—
was probably of a weak and sickly constitution (2
Cor. x. 10; xii. 5 sqq.), and we shall the better under-
stand how much there was here of a μεταδοῦναι τὴν
ψυχήν. Μεταδοῦναι is indeed zeugmatic, since out
of it only the simple δοῦναι must be supplied to τὰς
ψυχὰς (comp. Matt. xx. 28); but such constructions
are frequent enough (see Winer, p. 548). On ἑαυτῶνΞΞ
* [Ex.icorr prefers to regard μείρομαι as an apocopated,
and ὁμείρομαι as a late and perhaps strengthened, form of
ἱμείρομα. To the derivation from μείρομαι, Wonps-
wortTH objects the aspirated 6, and he adheres strongly to
TaropayLact’s account of the word as from ὁμοῦ and εἴρω, =
“ προσδεδεμένοι, bound to, twined together with you, and
clinging to you.” —J. L.] .
"Pour German, after Luther, gives Leben for ψυχάς;
and this interpretation is given by very many, including
the English margin ; comp. 1 John iii. 16, &c. But says
Ewuicotr: There is “perhaps a fiuint reference to the
deeper meaning of ψυχή, as pointing to the centre of the per-
sonality—our lives and souls (Fell), our very existences, and
ell things pertaining to them.”—J. L.]
ἡμῶν αὐτῶν, see Winer, p. 136. [Benes para
phrase: Anima nostra cupiebat quasi immeare in
animam vestram—and similarly Curysosrom: τὰν
ψυχὰς εἰς ὑμᾶς κενῶσαι, effundere—though suitable ta
μεταδοῦναι, is opposed to the γάρ οὗ v. 9. and per-
haps also contains a thought not quite apostolic, and
only in seeming accord with the figure of the mother,
since not the suckling as such, but the ϑάλπειν is the
tertium comparationis. To think of the gospel as
the milk, according to 1 Pet. ii. 2; comp. Heb. v. 18
(Dz Wertz, Linemann, and others), is quite as little
in keeping, since it is really not the Apostle’s gos-
pel, but is expressly called the gospel of God, and
since for that very reason, as has been pointed out,
this consideration does not enter into the com
parison with a mother. In μεταδοῦναι τὰς ψυχάς
the exposure of the life in danger and persecutions
is commonly thought of; nor is this excluded,
since v. 9 contains merely an illustrative example,
such as was required by the context, and was fitted
to repel the imputation of covetousness and am-
bition. —Ria@GENnBACcn. |
21. (V. 9.) For ye remember our toil and
travail.—Mynuovetere, more sonorous than οἴδατε
(vv. 1, 2, 5,11); here with an accusative; ch. i. 8,
with a genitive——On γάρ, see Note 20. [The
reference of γάρ to ἥπιοι ἐγενήϑημεν, ν. 7, is too
remote; that to ἀγαπητοὶ ἡμῖν ἐγενήϑητε (Linze
MANN), unsuitable —RiaGEnBacn. | Κόπος is strength.
ened by the addition of μόχϑος, ἢ as at 2 Thess,
iii, 8 (a verse which agrees almost verbally with
ours), and 2 Cor. xi. 27. The expressions in their
connection denote the most strenuous bodily labor
at his handicraft as σκηνοποιός (Acts. xviii. 3), a
maker of tents out of leather or cloth for shep-
herds, travellers, soldiers, ἄρ. (Winer, Real-
worterbuch IL. pp. 218,725). This κόπος and μόχϑος
is now explained in a sentence appended, as in v. 4,
by asyndeton {γάρ after νυκτός being spurious), in
which the emphasis lies on what stands foremost,
νυκτὸς καὶ ἡμέρας ἐργαζόμενοι, as in v. 8 on τὰς
ἑαυτῶν ψυχάς. And now, as ἐκηρύξαμεν εἰς ὑμᾶς τὸ
εὐαγγέλιον τοῦ ϑεοῦ plainly answers to τὸ εὐαγγέλιον
τοῦ ϑεοῦ οὗ ν. 8, so does νυκτὸς καὶ ἡμέρας
ἐργαζόμενοι to τὰς ἑαυτῶν ψυχάς, #0 that there
accrues from this a new and more precise confir-
mation of our view of the γάρ and of μεταδοῦναι
τὰς ἑαυτῶν ψυχάς. A
22, Working night and day.—Epyd(erSar,
of manual labor, as ch. iv. 11, and often. We
[Germans] say day and night, as ἡμέρας καὶ νυκτός,
Luke xviii. 7; Acts ix. 24, and frequently in the
Apocalypse; but elsewhere, and always in Paul’s
usage [both in his letters and speeches, ch. iii. 10;
2 Thess. ili. 8; 1 Tim. v.&; 2 Tim. 1. 3; Acts xx.
31; xxvi. 7.—J. L.], νυκτὸς καὶ ἡμέρας or νύκτα καὶ
ἡμέραν, because the Jews, as also the Athenians, be-
gin the civil day with the evening. Here this order
is emphatic,t because night-work is the more un-
usual and irksome. We are not, therefore, to sup-
pose that Paul preached all day, and performed
*(Exuicorr: ‘The former perhaps marks the toil on the
side of the suffering it involves (see on 1 Tim. iv. 10), the
latter, as derivation seems to suggest (connected with μόγις,
and perhaps allied to μέγας, see Pott, δύμηι. Forsch, Vol, 1
p. 283), on the side of the magnitude of the obstacles it hag
to overcome.” Nearly opposite to this is Wordsworth:
“The former word expresses energy of action, the other
indicates patience im bearing.” ALForp: ‘No distinction
can be established.”—J. L.]
t {So Atrorp. But the correctness of the remark may
be questioned, since Paul, as is mentioned above, observes
the same order everywhere else.—J. I..]
32 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
manual labor in the night-time; on the contrary, the
fatter occupation fille¢ up also a good part of the
day, as on the other hand he preached likewise at
night (Acts xx. 7); but, generally, day and night is,
as with us, a vivid expression for without intermission
(comp. especially Rev. xx. 10).
23. That we might not be burdensome to
any of you, by his having to care for my support.
So little did the Apostle seek any profit from the
Thessalonians, that he sought not even the neces-
saries of life from them bui earned them for himself,
that his intercourse with them might on his part be
altogether one of giving. In hac etiam parte jure
suo obstinuit (Catvin ; comp. Note 16). For the
matter in question, comp. Acts xviii. 3; xx. 34;
1 Cor. iv. 12; ix. 7 sqq.; 2 Cor. xi. 8 sqq.; Phil.
w. 10 sqq., and Doctr. and Eth., 5.—On κηρύττειν
eis, see Winer, p. 191.*
24. (V. 10.) Ye are witnesses and God.—
The Apostle having in three sentences with οὐκ---
ἀλλά (vv. 1 and 2, 8 and 4, 5 9) confuted the re-
proaches cast upon him, and which are summed up
in the fewest words in v. 8—having shown that his
doctrine is not an idle delusion, but the gospel of
God, and that he himself has labored, not from
selfish motives of covetousness and ambition, nor
with impure methods of craft and flattery, but in
the sight of God and with the most devoted love—
he now at last opposes to that a brief, positive
sketch of his ministry, and for this he again appeals
to the Thessalonians and God as witnesses (comp.
v. 5), by way of giving to his assertion so much the
more of the impressive earnestness of truth. Men
must witness for his manner of acting; God wit-
nesses, in his conscience and theirs, for his inward
disposition. This explanatory sentence likewise is
added by asyndeton (comp. vv. 7, 9), a construction
to which in the present instance the liveliness of
emotion also contributes.
25. How holily, and righteously, and un-
blamably, &c.—‘Oclws, with perceptible, inward
reverence of God; δικαίως, with due consideration
of men, leaving and giving to every one his own
(comp. Eph. iv. 24; Tit. ii. 12 {Luke i. 75; Tit.
i. 8]); + ἀμέμπτως, unblamably, irreproachably in
the whole deportment—the negative side to the two
positive ones (Linnemann), especially to δικαίως
(OxsHausEN). This qualification Paul adds, because
reproaches had been casi upon him.t [Benger and
others : toward themselves, in order to get the three
references to God, men, themselves as in Tit, ii, 12;
but this is here icadmissible, since all is referred to
ὑμῖν τοῖς πιστεύουσι --- ὁσίως assigning merely the
religious ground of the behavior toward the be-
lievers—Rigcensacu.] It is commonly not enough
considered, that we have here before us, not adjec-
tives, but adverbs (comp. Acts xx. 18., πῶς ἐγενόμην
ped’ ὑμῶν); Paul is not speaking of his walk, his
entire personal bearing (De Werre, Hormann)—
otherwise we must have had ὅσιοι, d&e. (comp. οἷοι,
* (But Winer there reverts to LurHEr’s wnter euch, in-
stead of the preferable an of previous editions; and AUBER-
LEN’s own version has simply the dative: verkitndigten wir
euch. It may also be noted here that, for εἰς ὑμᾶς, the Cod.
Sin. a prima manu reads tpiv.—d. 1..]
T [BenGuL: Sancte in rebus divinis, juste erga homines—
the classical distinction between ὁσίως and δικαίως, but not
always to be pressed in the N. T.—J. L.]
¢ [Exuicorr: ‘ Perhaps it is safer to say that ὁσίως and
δικαίως form on the positive side a compound idea of holy
purity and righteousness. whether towards God or towards
men, while ἀμέμπτω; stateson the negative side the general
blamelessnees in both asvec ® and velations.’—J Τρ,
ch. i. 5)—but of the manner of his dealing with the
believers (Winer, p. 418).
26. To [for] you who believed.—ipiy ia
simply the dative of direction or reference: to you,
toward you (De Werte, Kocn) [not a dative of im
terest: for your advantage,* nor yet of judgment
appeared to you (Cicumentus and THEOPHYLACT,
Catvin, Benert, Linemann); the adverbs in that
case would scarcely be admissible-—RiGGENBACH. ].t
The addition τοῖς πιστεύουσιν, at first view apparently
superfluous [Jowerr], must here as at v. 13 have its
own ground and significance. The beevers were
told that their faith was credulity and superstition,
that they had allowed themselves to be ensnared,
abused, and misled by the stranger, and that this waa
now called faith. A similar way of talking to that
nowadays, which confounds faith with opinion,
notion, dim, baseless feeling. In opposition to this
Paul dwells with emphasis on the word faith in ita
true import, and shows how he had never abused
their confidence in him and his word so as to in-
dulge himself in impurity of any kind, but rather,
honoring their faith as faith in God and His word, he
had in all his proceedings kept holy what was holy,
and had with all earnest men exhorted them to 8
walk worthy of God. [Those, who explain the
dative as a dative of judgment,{ take τοῖς moretow
ow restrictively : tametsi aliis non ita videremur , ὃ
Benet. Especially contrary to v. 13 (?).—RigGEn-
BACH. ]--- Ἐγενήϑημεν, asin vv. 5,7; chap. i. 5.
27. (V. 11.) Whilst we, as ye know, &c
[Even as ye know how we, &c.]—Kadames
οἴδατε is a parenthetical clause similar to καϑὼς
οἴδατε of vv. 2, 5; * belongs to the following parti-
cipial construction. This time the Apostle puts
xaSdrep for καϑώς. Decause immediately after ὡς
occurs twice. The first ὡς belongs to ἕνα ἕκαστον,
and has here a strengthening force such as it carries
also elsewhere in connection with ἕκαστος (see Pas-
sow under éxaoros), a usage very nearly akin to the
connection of ὡς with superlatives. The corrobora-
tion εἷς ἕκαστος, of frequent occurrence in the New
Testament, is found likewise in classic Greek (A,
Burruann, p. 105). With the double reénforcement,
ὡς εἷς ἕκαστος, comp. Rev. xxi. 21; ἀνὰ εἷς ἕκαστος ;
Eph. v. 83: ὑμεῖς of καϑ᾽ ἕνα ἕκαστος. The partici-
pial clauses, vv. 11, 12, show to what extent Paul
behaved holily and righteously and unblamably to-
ward the believers (v. 10), and we have therefore
resolved the participles by ἐπ that. The main em-
* [An interpretation suggested by Muscutus, allowed by
Bavweartrn, and adopted by Exricorr (whose version,
however, to you that believe, does not convey that idea).—
JL.
+ [The objection drawn from the adverbs to the construce
tion of ὑμῖν asa dat. judicti—a, construction followed also
by ALForD, who cites 2 Pet. iii. 14—is plausible only when,
by an arbitrary rendering of the verb, as = appeared, were
thought, the idea of judgment is transferred to it from the
dative.—J. L.]
1 (German: als Dativ des Vortheils = as a dative of in-
terest. But this must be a misprint for Urtheils.—J. L.]
§ [Sometimes also they restrict ὑμῖν τοῖς mor. to ἀμέμπ-
τως (Syriac, THEODERET, (ScumENtIvs, Catvin, &c.). The
Greek order is this: ‘‘Ye are witnesses, and God, how
holily and righteously and unblamably to (for) you who
believed we behaved.” Probably the precise import of the
dative in this case must be left doubtfal. Exxiicorr’s ob-
jection to it as a dative of judgment, that “the Apostle
would scarcely have appealed to God in reference to the
judgment of the Thessalonians,” is by no means decisive.
Solemnly to remind converts of their earliest convictions
and first love is a Scripture means of guarding thom, or
recovering them, from declension and apostasy. Womp.
Gal. iv. 14, 15; Rev. ii. 3,5; &¢.—J. L.
᾿ [én dem wir, wie thr ja wisset, &0.—J. 1,.}
CHAPTER 11. 1-12.
33
phasis of the participial construction rests on the
conclusion, εἰς τὸ περιπατεῖν ἀξίως, &c. (LineMann),
und yet so that Paul would in connection therewith
lay stress on two other considerations: 1. That he
had taken pains to hold every one in particular to
this worthy walk, and hence the doubly strengthened
ἕκαστος ; 2. That for this end he had exerted all his
force of speech, and hence the combination of the
three sonorous rarticiples. The Apostle’s unblama-
dle deportment towards the believers was shown in
his exhorting every individual with the whole power
of his address to nothing else but a walk worthy of
God. This is simply the connection of v. 10 with
vv. 11,12. The comparison with a father has refer-
ence to all three points: a father keeps his children
singly in his eye, and trains every one according to
bis individuality ; he employs all the force of exhor-
tation in kindness and severity ; he would keep his
children only to what is good, and to no evil of any
kind. Here, where the question is not, as in vv. 7,
8, about devoted love, but holy earnestness, Paul
compares himself, not to a mother, but to a father.
Paul never writes tautologically, but, even while re-
peating similar thoughts, advances to new and wider
points of view. [luterpreters in general do not
agree with me in regarding καϑάπερ οἴδατε as a pa-
renthesis, but take οἴδατε as a governing verb, on
which ὡς, apart from ἕνα ἕκαστον, is dependent. But
since ὡς is followed only by participles, they are
obliged to supply the verbum jinitum, and then, be-
cause ὑμᾶς is afterwards added, ἠγαπήσαμεν, οὐχ
[οὐκ] ἀφήκαμεν, &c., is supplied to ἕνα ἕκαστον
(PeLt, Scuorr, and others), or to the entire clause
ἦμεν (Beza, Grortius, Fuart), or ἐγενήϑημεν, from
the previous context (Benant, LUNEmANN, [ ALForRD,
Worpswortu]), or, the supplement being left inde-
terminate, an anacoluthon is assumed (DE ΕΤΤΕ,
[Exuicorr]). With these grammatical inconveniences
there is then connected also an erroneous and artifi-
eial view of the logical relation of vv. 11, 12 to v.
10, as that Paul speaks in v. 10 of his behavior
generally ; in vv. 11, 12, for confirmation of that,
of the discharge of his duty as a teacher in particu-
lar (Dz Werte, Kocu, similarly Hormann); or that
in proof of his own virtue he adduces the fact of
his having exhorted the Thessalonians to virtue, it
being here taken for granted that one, who has it so
much at heart that others shall be virtuous, will be
so himself (Linemann). Independently of other
objectiuns to these views, they would require a καί
after καϑάπερ or after és.—RiGGENBACd. | *
28. Exhorted and encouraged and adjured.
—ipés is superfluous + after ὡς ἕνα ἕκαστον ὑμῶν ;
similar repetitions in the classics and also in the
New Testament, Col. ii. 13; { Matt. viii. 1; and often
* (Notwithstanding the above remarks, I adhere still to
the ordinary construction of καθάπερ ὄιδατε, ὡς ἕνα ἕκαστον,
ὅσο. The objections to it are more than counterbalanced by
the exceeding awkwardness of the new arrangement pro-
posed. As a parenthesis belonging to what follows it,
καθάπερ οἴδατε would be strangely misplaced. It is also
very improbable that any considerations of euphony de-
termined the use of καθάπερ here, instead of καθώς (vv. 2,
53 ch.i.5. See ch. ii. 13, καθώς ἐστιν ἀληθῶς). Perhaps it
might rather be said, that the former was selected for the
sake of still more strongly emphasizing the exactness of
the correspondence between the personal and the official
tonduct of the Apostle.—J. L.) Ε
t [It is wanting in Cod. Sin.—Exzicorr speaks of it as
1“ collective ὑμᾶς, serving still more clearly to define all
that were included—a defining and supplementary accusa-
tive, somewhat allied to the use of that case in the σχῆμα
a6" ὅλον καὶ μέρος."--.1}
t [Some editions repeating ὑμᾶς after συνεξωοποιησε. --
Τ, 1.)
ὥ
(Winer, p. 531). Παρακαλεῖν, to exhort generally;
παραμυδεῖσναι, kindly to encourage; μαρτύρεσϑαι,
earnestly and solemnly to obtest, like διαμαρτύρεσϑαι͵
1 Tim. v. 21; 2 Tim. ii, 14; iv. 1. ΒΕΝΘΕΙ, : Mapa
Kaa. movet, ut facias aliquid (libenter); παραμνὸ.,
ut cum gaudio; paprup., ut cum timore. The two
last participles really specify the twofold style and
method of the παρακαλεῖν, and may be also gram
matically subordinated to it, as, for example, δυνάμε
vot of v. 7 [6] is subordinated to ζητοῦντες of v. 6,
and κωλυόντων of v.16 to μὴ ἀρεσκόντων καὶ ἔναν
τίων of v.15 (comp. 2 Tim. i. 4). In favor of this
are the facts, 1. that εἰς τὸ περιπατ. cannot depend
on paprup., which must have either ἵνα (1 Tim. v. 21)
or the simple infinitive (2 Tim. ii. 14); 2. that ὑμᾶς
is unsuitable to μαρτυρ., which cannot have an accu-
sative of the person after it, except in the here inad-
missible sense of taking one to witness, Perhaps
the pleonastic ὑμᾶς is put after παρακαλοῦντες for the
very purpose of separating the subordinate partici-
ples from the superior one. Even as to form, παρα-
pus. and paprup. belong together as of the middle
voice, and are jointly distinguished from the active
παρακαλοῦντες. Thus: We exhorted you with kindly
encouragement as well as with earnest obtestation.*
Comp., moreover, on the accumulation of participles
Note 27.—The division of verses is here very
unapt.
29. (V. 12.) That ye should wall in a manner
worthy, &c.—Eis τὸ περιπατ. is thus dependent on
παρακαλ., and denotes the contents or object of the
exhortation. [So also Linzmann, who thinks, indeed,
that εἰς may be referred to all the three participles;
but in that case εἰς must rather denote the purpose,
as De Werte and Koc understand it.—Riecen-
BACH. |
With ἀξίως τοῦ Seo τοῦ καλοῦντος comp. Eph.
iv. 1: ἀξίως τῆς κλήσεως, Col.i. 10: ἀξίως τοῦ κυρίου.
The two ideas are here combined. Καλοῦντος, pres-
ent; because the kingdom and glory are still fu-
ture, so that the call thereto, though it has already
gone forth, yet continues till the coming of Christ,
when the kingdom and the glory shall be revealed
(Linemann).{ The participle is even half-subst#n-
tival, like 6 ῥνόμενος, ch. i. 10.
30. Into his own kingdom and glory.— Mag-
nificum syntheton (BENGEL). Not a hendiadys:
kingdom of His glory, or glory of His kingdom
Korps, Oxsnavsen, &c.); nor yet: earth/y kingdom
the Church) and heavenly glory (BAUMGARTEN-CRU-
8105); nor is δόξα the glory of the Messianic king-
dom (Dr Werte), but, since ἑαυτοῦ belongs also to
δόξα, the glory of God, Rom. v. 2 (Linemany).
Comp. the closing doxology of the Lord’s Prayer.
‘Eavrod is emphatic by position, as in v.7 [Wes-.
sTeR and WILKINsoN: “implying a participation, or
the most exalted fellowship and interest in the Divine:
blessedness.”—J. L.]. Paul would here again, at:
the end of the entire section as at its beginning (vv..
2,4; see Notes 4 & 10), give prominence to the
* (Similarly Pzizz: ‘in words both of encouragement:
and solemn admonition.’’—It is quite probable that rapaxa-
λοῦντες may draw the ὑμᾷς to itself as being the gencric
word. But what is said above more than that is too confi-
dently stated. Certainly there is not another instance in
the New Testament of tapaxadéw (in the sense of exhorting):
being followed, any more than μαρτύρομαι, by eis τό. The
prevailing construction of the former also is with ἵνα or an’
infinitive.—J. L.] ᾿
t [The Greek Testament begins v. 12 with καὶ paprups
μενοι.--. L.] . L
1 [Vavcuan: ‘A reiterated sound, continued through
the individual life.”—J. L.]
34 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
thought, that it is God with whom believers have to
do, and of whom he had been the mere but honest
instrument (hence the leading position of ὁσίως in
s, 10.—Comp. v. 18).
Thus: God calls you to a participation in His
own kingdom, which will appear at Christ’s advent,
and in His own Divine glory, into which believers
then enter through the change [of the living, 1 Cor.
xv. 51.—J. L.] or through the (first) resurrection.
It might be asked whether βασιλεία here is not
to be taken in the active sense = kingly dominion ;
yet this signification of βασιλεία τοῦ ϑεοῦ does not,
to my knowledge, occur in the New Testament. But
certainly the participation of Christians in the βασι-
λεία will really be a participation in the βασιλεύειν.
Their calling is indeed to be glorified (Rom. viii. 17),,
not, however, to be ruled over, but to the βασιλεύειν
or συμβασιλεύειν (Rom. v. 17; 1 Cor. iv. 8; 2 Tim.
ii. 12; Rev. xx. 4, 6; xxii. 5).—The motive to a
holy walk is therefore a double one, which yet again
is but one and the same: Christians are to walk
worthily, that is, they should regulate all their pro-
ceedings and life-conduct in such a way as becomes
1. the holy majesty of God, with whom by their
calling they have fellowship: and 2. their own desti-
nation, expressed in this calling, to a share in the
full dignity, imperial and essential, of this same
God. This pure light of glory excludes all impurity
(comp. 1 Tim. i. 11, τὸ εὐαγγέλιον τῆς δόξης, in con-
nection with the preceding verses, and 1 John iii. 8).
This section also, like the one before it, thus closes
with an eschatological outlook. And, in truth, there
meets us here the high practical importance of the
Christian hope. As in suffering it begets patience
(ch. i. 3), so in actinw a holy walk.
DOCTRINAL AND ETHICAL.
1. (Vv. 1-12.) To the Thessalonians assailed
-on account of their faith Paul shows that there is
something real about it, both in his case (vv. 1-12)
-and in theirs (vv. 13-16). As proof he here cites,
-got miracles, as, for example, in Gal. iii. 5, but sim-
ply the demonstration of the spirit and of power—
vibat of Divine, self-evidencing light they had per-
-eckved in him, and experienced in their own hearts
and.eonsciences. It is worthy of note that the Gen-
‘tile Apostle, in the very first Epistle written by him
‘for the Gentile world, insist) on this. And such is
still to-day the twofold evidence of Christianity in the
midst of a world estranged from God, where so fre-
quevtky all power, all culture, all historical life
stands, or seems to stand, in opposition to the gos-
pel: the children of light, in whom, as nowhere else
in the world, we perceive a perfect and blessed life
(Matt. v. 14-16; Phil. ii. 15), and the purifying and
quickeniug Divine influences which we experience in
ourselves from the gospel (2 Cor. xiii. 5).
2. @ur section is rich in self-praise, which, how-
ever, develops itself rather, step by step, as self-
defence. A servant of Christ owes it, not so much
to himself as his Master and his cause, to clear him-
self of unjust imputations, whenever they threaten
to hinder the progress of the gospel, and prejudice
the faith and‘love of the brethren. How in such a
case one should express and demean himself may be
learned from Paul, who first of all lets it be seen
that he is Divinely certain of his cause, and is con-
geious of having acted with self-denial in the power
of God and before tbe eyes of God, and then also
he appeals freely to human testimony. The Lord
knows how, by means of the oppositions of the
world or other humbling experiences, so to dispose
his servants inwardly, that when circumstances are
such that the ends of the Divine kingdom require it,
they can and ought to speak of themselves in a way,
that to the judgment of a merely natural morality
appears as self-praise. Here belongs also, for exam
ple, the fact that John distinguishes himself as the
disciple whom Jesus loved; here belong many ex
pressions in the Psalms and passages of Daniel, as
ch. i, 17-20; ix. 2,3; 2 Cor. x.—xili.
8. Our section is a true pastoral mirror.* In
the first and larger half (vv. 1-9) are two principal
points of view, one of which concerns the cause,
the doctrine; the other the individual, in respect
partly of his inner motives, partly of his manner
of acting and speaking. 1. For what concerns
the doctrine, we must be able to testify that it
is no misleading error, no idle, impotent human
invention of any sort, that we preach, but the
gospel of God, the glad tidings which God Himself
would have to be published to men. We speak in
the consciousness, and in the power, of a Divine
commission, not as those who are enthusiastic for
some self-contrived, human system, and such like,
nor as idle babblers believing nothing. 2. For
what concerns, a. the disposition and purpose
in the discharge of the office, we know that we
are free from impure motives of avarice and am-
bition, for we prosecute our work for souls in the
continual presence of Him who knows the heart, and,
to please whom, we have to prosecute it earnestly,
and in fervent love to those entrusted to us. That
we may offer no hindrance to the gospel, we wil-
lingly forego the honor and profit that we might
otherwise properly claim. We are not satisfied with
the faithful fulfilment of what is officially prescribed,
but voluntarily undertake additional toil and trouble
of every kind. We spare not our health or our
life, where the honor of our Lord and the salvation
of souls are concerned. In short, instead of seeking
augbt for ourselves, the soul of our work is self-
sacrificing love. It is more blessed to give than to
receive. 6, As regards the means and manner of
our working, we stand in no need of any sort of
cunning or spurious pastoral shrewdness to draw the
people to us, and secure for ourselves their respect.
We never deal in flattering words. We aim not at
all at pleasing men.—In the second half (vv. 10-12)
Paul exhibits the holy and righteous behavior of ἃ
servant of Christ toward the believers, and shows how,
1. so far as concerns the Church, this consists in not
merely proclaiming the word generally, but in also
bringing it near to individual souls, so that in this
way the special care of souls is added to preaching.
2. For what concerns the preacher himself, he should
put forth all his strength, and in different ways,
adapted to occasional circumstances, to individuals
and spiritual conditions, point those committed to
him to the right way. 38. With regard, finally, to
the doctrine, it should aim at nothing else but to
hold the hearers to what is good. But in Christianity
that which is morally good has a thoroughly religious
character. It isa walk worthy of God. Nor does
even that exhaust the matter. It is not merely the
relation of single souls, or even of che congregation,
to God, that is tobe held up to believers, but God
has a kingdom, a corporate order of life, in which
* Comp. Lehrer- und Predigerspiegel 1 Thess. ti. 1-12 i
ZELLER’S Monatsblatt von Beuggen, 1800, No. ἀξ ἔθος uae
CHAPTER
I, 1-12. 88
He really shares His glory with the creature. To
this kingdom, already founded in Christ, but to be
first manifested at His advent, we are called. Our
walk should bear in itself the stamp of our so high
destiny. Weshould act from motives drawn from the
kingdom and the glory. The preaching, therefore,
must teach what the kingdom is, and what the glory
(comp. my Discourse: die biblische Lehre von Reiche
Gottes in ihrer Bedeutung fir die Gegenwart [The
Bikle Doctrine of the Kingdom of God in its im-
portance for the present time], Basel, 1859).—Lastly,
in our section there is this fact also to be particularly
noticed, that the Apostle compares himself in his
ministry to a father and a mother: the latter in the
first half, the former in the second. The parental
relation, that most original of all human relations
(being preceded only by the conjugal), that image of
God’s relation to men, is itself again the natural,
God-given pattern for all other relations of superior
and inferior, and so especially also for preachers and
and pastors. A servant of Christ has in his own
house a constant school for his office. What he
feels and does for his own children, the same he
should feel and do for his Church. Yet, not
merely the earnestness of paternal love, but the ten-
derness and self-sacrifice likewise of the maternal,
is in the Apostle. He speaks of the parental rela-
tion, not by way of making it the foundation of just
claims, but with an eye to its obligations and perfor-
mances.
4. (V. 2.) It is worthy of remark that in v. 2
Paul does not say: we were bold in Christ, to speak
unto you the gospel of Christ, but: in God, of
God; and so throughout the entire section (see
vv. 4, 8, 9, 12,13). To obviate the objections of
the Gentiles and Jews, he purposely reverts to the
altimate ground, still common more or less to them
and Christians. Against Jesus Christ, that historical
Person, they might bring forward the same excep-
tions as against the Apostle himself; but God is His
own immediate witness in the conscieuces of all men.
And this Divine witness of conscience was, and is,
on the side of the gospel of Jesus Christ (2 Cor. iv.
2; v.11). To this we too, in contending with the
adversaries, must always again revert. We must
connect Christ with God, Christianity with religion,
that is, with the religious and moral nature of man
in general, the positive and historical with the ideal
‘comp. John vii. 17).
5. (V. 5.) Twice in our short section does Paul
call God to witness, vv. 5, 10, as he does in like man-
aer also elsewhere, Rom. i. 9; Phil. i. 8; 2 Cor. i. 23;
somp. xi, 31; Rom. ix. 1; 1 Tim. ii. 7. A servant of
God may often find himself in the same position, espe-
cially when meeting assaults, and where the question
is about dispositions and prayers. A parallel to
this is presented by the Verily, I say unto you, which
is found so frequently in the mouth of the Lord, in
the Synoptists with a single, in John with a double,
ἀμήν. It was necessary for Him, in opposition to the
unbelief or dulness of His hearers, to corroborate
the often very paradoxical truth which he had to
advance. Such assertions and protestations are ap-
proaches to the oath, to which some of them come
quite close, particularly 2 Cor. i. 2, 8, and therefore
tontributions to the Scriptural view of the doctrine
of the oath, and to the correct interpretation and
application of Matt. v. 38-37; James v. 12.
6. (V. 9.) Paul insists strongly on the right of
minisi 11s ο Live of the gospel (1 Cor. ix. 7sqq. ; 1 Tim.
v. 17, (8; Gal. vi. 6), and he himself also receives
support from the Philippians and other churches (9
Cor. xi. 8 sq.; Phil. iv. 10 sqq.). But in Corinth tt
Cor, ix. 12; 2 Cor. xi. 7 sqq.) and Thessalonica and
apparently in Ephesus also (Acts xx. 33-35) he ac
cepted nothing during his work there, but provided
for his own maintenance partly by manual labos
(Acts xviii. 3; xx. 34), partly through the gifts of
other Churches (2 Cor. xi. 9; Phil. iv. 16). He did
this, that he might offer no hindrance to the gospel
(1 Cor. ix. 12); at Corinth, in consideration of the
false Apostles (2 Cor. xi. 12 sqy.); at Thessalonica,
in consideration probably of the unbelievers, whose
calumnies he forsaw, or was already even in some
measure aware of. For that the Thessalonian Chris-
tians were poor, as Curysosrom and others suppose,
there is nothing to indicate; indeed, according to
Acts xvii. 4, there were at any rate not a few rich
persons among them. At the same time the Apostle
desired also in his own person to furnish an example
of fidelity in a earthly calling, of strenuous labor,
of devoted love (Acts xx. 85; 2 Thess. iii. 7 sqq.).
We have now here before us one of the cases in
which, as in so many outward things—for example,
in regard to usages, the times and places of Divine
service, &c.—it could not be but that changes, to
wit, specific regulations, should gradually be forth-
coming in the Church. Soon the clerical calling
could no longer be united with a secular one. It
had therefore to be furnished with a regular income,
and this is in accordance with Paul’s doctrine. If,
then, we neither can nor should directly imitate his
practice herein; if indeed, speaking generally, the
exemplariness of the Lord and His Apostles does
rot require from us a direct, outward imitation—this
were really to turn the gospel again into law and
letter (comp. ch. i. 6, 7, Doctrinal and Ethical, Note
5),—it is only the more important that we enter into
the meaning and spirit of the Apostle, and act on
this Apostolic view of the matter. Not to the Pope
alone does his worldly dominion prove to be ruin;
among us also earthly good has already become the
curse and snare of many clergymen. This is one of
the tenderest points in the relation between the
shepherd and the flock, and by it is often insensibly
closed the mouth of the shepherd and the heart of
the sheep. There are certain portions of income,
those that partake more of the nature of perquisites,
which still fall immediately under the apostolic rule,
not to burden those who would thereby be burdened,
and rather to undergo privations, “lest we should
‘hinder the gospel of Christ” (1 Cor. ix, 12). It de-
serves also to be noticed that the Apostle (1 Cor. ix.
14) says, that the Lord hath ordained that they who
preach the gospel should live of the gospel, should
have wherewithal to live, and not more. With us,
to be sure, and especially of late, care is commonly
taken that we should not have it in our power to
think of laying up treasures. The wish expressed
by Schleiermacher in 1804, “that the relations of
the preacher’s position should be put more and more
on such a footing, that it could present no external
attraction to those who did not value it for its own
sake,” has already received a manifold fulfilment.
Those, however, who have to struggle with want and
privation, may seek and find a strong cousolation in
the fact, that they thus stand nearer to the apostolia
model, than if they lived in abundance of everything.
Comp. the flaming words of Lupwie Horacker iq
his Life by A. Knapp, 1852, p. 157 sq.: “Often
enough have I been offended with a. certain class of
ministers. To lament over their poor pay is the’
a6 FIRST EPISTLE OF PAUL
᾿
TO THE THESSALONIANS.
whole business, their main topic of conversation.
Nowhere is there less of faith and contentment than
among men of this sort. With them the earthly
mind thoroughly predominates. In no class is there
less of Divine understanding. In heaven we shall
probably meet the smallest proportion of ministers ;
for it is well-nigh impossible that such an ease-loving,
selfish minister should enter the kingdom of heaven.
Ta it not a real mercy that we are even kept a little
short? How much money, then, must a preacher
have on hand? Or how much must he have in
furniture and pictures? On this absurdity I could
descant fora day, and not exhaust the topic, dealing
not with individual cases, but with the thing itself,
nor yet out of illiberality of feeling, but from long
observation. Ah, where is the imitation of Christ’s
life of poverty? No doubt, there are many who
suffer, but why ? because they fancy that a son is
not saved, unless he gets to be a gentleman at the
University. The true sufferers are they who are
silent and endure, looking up to God.”
{MI. Hevry: There is no general rule to be drawn
from this instance; either that ministers may at no
time work with their hands for supply of their out-
ward necessities, or that they ought always to do
so.—J. L.] s
7. (V.11.) Paul emphasizes the fact that he
had exhorted every single individual. Comp. Acts
xx. 31, and especially the thrice repeated πάντα ἄν-
Spomoy of Col. i, 28. Here, as in Rom, v. 12, 15,
13 sq.; 1 Tim. ii. 4 syq., the emphasis is on ἄνϑρω-
mos, since Paul is speaking of the spread of the
Gospel among the Gentiles, of the removal of the
distinetion between Jews and Gentiles, of Jesus be-
lounging as man tu all mankind, and of every indivi-
dual simply as a man having an interest in Him.
This is that idea of humanity, of the infinite value
of cach individual human soul before God, which
first came to light in the New Covenant, in Christi-
anity, and of which the Gentile Apostle was pre-
eminently the bearer. In ancient times, to which
the Old Covenant still essentially belongs, mankind
was as yet given up as fleshly to the forces of nature,
and therefore also to national divisions. The oppo-
sition of TY and O74, λαός and ἔϑνη stood in force,
as that of Greeks and Barbarians; for God in His
revelation condescended to the στοιχεῖα τοῦ κόσμου.
Not yet was the individual of any ccnsequence in
himself as a man; he came into view merely as a
member of the larger natural whole, the people.
A relative advance in this respect is certainly not to
be mistaken within the sphere of the old world,
when, for example, we think in the Old Testament
of the Psalms, in Greece of the schools of philos-
ophy, in Rome of the domestic life of a Cato and
others. But even the Psalmist, who knows that in
covenant with his God he is strong and secure
against all the world, is ever ap Israelite; the Gre-
cian sage is always a Hellene; and so forth. First
on the cross of Christ was the flesh and the whole
power of nature broken in pieces; first in Christ was
the one new man created, so that now there is no
longer a question of Jew, Greek, Barbarian, Scythian
(Eph. ii. 15; Col. iii. 11); there was born the idea
at once of humanity and of man; universalism, and
along with thst the true subjectivity and individual-
ism, for every one singly to lay hold in faith freely
from within on the salvation of God, and so attain
to the fulness of human dignity (as was already rep-
res~nted in the call of Abraham, Rom. iv.; Gal.
iii). Not only did Paul recognize and preach this
great truth; he likewise at the same time made
practical application of it, on the universal Side im
his Gentile mission, on the other in his special care
of souls. The nationalists, therefore, have lost, nov
their significance, but merely the sting of matual
antipathy, so far as their members are in Christ; is
the future kingdom of Christ the curse, the covering,
will be removed from the nations as such, as from
individuals at presem., so that the whole life of his-
tory shall be a regenerate life, a life from the dead
(Rom. xi. 15: comp. Is. xxv. 7, 8). ᾿
8. (Ὁ. 12.) Glory (δόξα, 7733; for this Luther
has also sometimes Alarheit [clearness, lustre], as for
δοξάζειν verkldren [to illustrate}) is ἃ radical term
used in Scripture of God, which in theosophy has met
with more consideration than in theology. It is the
real, organic side in the conception of spirit, whereby
the Absolute Personality is not a mere abstract Ego,
but the Absolute Life, unfolding and shaping itself
in a fulness (πλήρωμαν of powers. What in earthly
phrase has been called nature or the corporeity
of God finds in the word glory—with which stand
connected the expressions majesty, beauty, light,
&c., when used of God—its Scriptural foundation
and limitation. In glory is found the reason why
the whole man, even as to his body, is called the
image of God. By means of glory also is brought
about, agreeably to its idea, the appearance or reve-
lation of God. Christ’s glorification consists essen-
tially in this, that His human nature is raised into
the condition of this Divine glory. He makes a real,
inward communication of it to His own (unio mys.
tiea, the sacraments), so that they become partakers
of the Divine nature (2 Pet. i. 4; John xiv. 235
xvii. 5, 22, 24), till in the resurrection they are
manifested in this glory, even as to their body (Col.
iii. 8, 4). Benen (on Acts vii. 2) calls glory divi-
nitas conspicua ; OETINGER, the unveiled holiness,—
the great word that sums up the whole New Testa-
ment: J. T. ΒΕΟΚ, christliche Lehrwissenchaft, p.
67, the self-manifestation of the living image of
God, which has for man a hidden side, but also one
visible in rich forms and degrees, and for special
revelations assumes special local shapes.
HOMILETICAL AND PRACTICAL.
Vv. 1-12.—This section and its several parts are
especially appropriate for texts of inaugural and or-
dination sermons, and such like; happy he, who can
take from it also his farewell text! The principal
thought of the two main divisions, vv. 1-9 and 10-
12, are embraced in the Doctrinal and Ethical
department, No. 2, and there already arranged also
with reference to the Homiletic use.— J. Micu. Haan:
Our Epistle was written to such as had been
awakened for about half a year; it is thus rather for
such as are weaker and for beginners. For this
reason Paul strengthens and animates the Thessalo-
nians by very circumstantial arguments from his
own behavior, and that of Silas, among them; con-
sidering that with inexperienced souls one must
deal more largely in details, than with those who
are more spiritually developed.—Tuz same: That ig
it which in our days makes faith so difficult: sinful
men dare to call in question the word of God, and
to correct it, saying quite plainly that to a great
extent itis just the word of man. This mischievoug
cavilling may in dark hours of temptation rack with
doubts even the lovers of truth, and frequently, if
CHAPTER II. 1-12.
31
they have thoughtful souls, they undergo no light
struggle. But these doubts are by the lover of
truth overcome, and tend to the strengthening and
confirmation of faith; for as all things must work
‘ogether for good to those who love God and truth,
ΒΟ likewise this, since it too belongs to the “ all.”—
Dixsricn: For the Christian it is important fre-
quently to review his previous guidance in Christ,
that he may become ever more conscious of the
work of the Lord, and also feel himself bound in
hearty affection to those, through whom the Lord
hag come to us. To the calumniators of the Apostle
we owe thanks to this day, for having been to him
the occasion for such an exact self-portraiture. The
enemies of the truth know not at all, what good
service they often render to it.
Vv. 1,2. J. Micu. Haun: The great boldness
after the contumelious suffering is a sound, valid
proof of the truth of God’s word, and of faith’s
real ground, How should human nature be able to
act and suffer thus aimlessly ? Its wont truly is, to
seek and intend self in everything.—Tue same: The
Lord’s true messengers are for the most part pre-
pared in the school of suffering, and not in the
society of trifling, young people, who in their fri-
volity often do not know what to go at. If one or
another from that quarter is to prosper, he too is
called out of the confusion into the school of the
cross, like all the rest.—TuH& same: While the Spirit
of glory rested on us (1 Pet. iv. 14), we had spiritual
boldness, joy in God and with God, incomparable
heart-joy ; for the life of the spirit was so predomi-
nant, that we regarded nothing in nature.—RIEGER:
Suffering does not weaken faith, and so it does not
even abate boldness in opening the mouth. Suffer-
ing, indeed, undergone lovingly and willingly, as-
sures a man that he is renewed into the image of
Christ, and is treading in the footsteps wherein have
walked all the lovers of truth, who in the world
have been reviled. Suffering makes good salt;
avoidance of the cross makes the salt insipid.—
Tue same: When we hear of the boldness of the
Apostles, we often suppose that all fear had been
blown away. But the Apostles themselves com-
monly put the two things together; on the one side,
what through grace obtained the victory, namely
boldness, and, on the other side, those assaults from
nature and from the aspect of the world, through
which they had to fight their way with great conten-
tion.—Zwinet1: The preaching of the gospel does
not go forward without a struggle, and indeed many
struggles; for Christ is the sign that is spoken
against.
(Burgirr: The Apostle calls his boldness a
boldness in God, because a boldness for God and
from God.—A.Forp: All true confidence is in God
as our God.—M. Henry: Suffering in a good cause
should rather sharpen than blunt the edge of holy
resolution.—J. L.]
Vv. 3, 4. Riser: It is still at present an
easy thing for the world, when the gospel is pro-
pounded, to give it sometimes the appearance of
error, superstition, peculiar notions; and in other
cases, where some concession must be made to any
one, to impute to him impure aims and self-seeking.
-- ΤῊΝ same: In preaching the gospel, much de-
ends on the heart and its purity tried and approved
ἐν God; only in a good conscience can the mystery
of the faith be put. Not merely in the beginning and
on our first reception into His service does God prove
our heart, but daily and hourly,—Caxvin : To please
God and to please men are brought together by
Paul as things mutually opposed.—Rizcer: In
striving to please, not men, but God, the gate is
strait, and the way narrow. One should, of course,
commend himself to the consciences of men—
should so deal with them, that, without his pleasing
them after the flesh, they shall yet think favorably
of him, and not in distrust turn away their heart
and ear—should show to every man all gentleness,
condescension, and readiness to oblige, and yet 89
keep himself apart in the spirit of the cross, as to
be intent on pleasing, not men, but God (1 Cor. x.
33).—Dreprico: We may well trust those, who, in
their transactions with us, desire in everything only
to please God; God certainly desires what is best
for us. Such as would merely please we will at the
least, and without their knowing it, be unfaithful to
us.—Rrzcer: Precious operation of the Spirit of
glory, who rests on the sufferers, and, in their deep-
est submersion in the baptism of sorrow, instructs
them still to keep their head up, and to say to their
God: For he knowetk the secrets of the heart (Ps
xliv, 22).*
Vv. 5-7. Rizcer: We cannot do too muck
for the sake of winning men’s souls; and, if the
world calls that flattery, we are to regard it as little
as Jesus left off eating and drinking with publicans
and sinners on account of the Pharisees. When,
indeed, one’s aim with men is to steal some advan-
tage for one’s self or one’s friends, and lull others
to sleep to their own soul’s hurt, in that case there
may be danger of indulging in words of flattery:
and therefore the Apostle immediately disclaims
covetousness also.—CaLvin : Where avarice and am-
bition rule, there follow innumerable corruptions,
and the whole man sinks into vanity; for these are
the two fountains, whence flows the corruption of
the entire ministry.—Cuarysostom: Paul says net:
We were dishonored, nor yet: We received no
honor ;—that were to have reproached the Thessalo
nians;—but: We sought it not. [(icumenius ex
tends the emphasis to ἐξ ἀνϑρώπων : ‘for the glory
that is from God they both sought and received: τὴ;
γὰρ ἐκ ϑεοῦ καὶ ἐζήτουν καὶ ἐλάμβανον .---ἶ. L.
J. Μ. Haun: Although as ambassadors of the sover
eign Lord of the whole creation we might have used
authority, yet we did not seek to extort from you
any such regard as that you should look upon us
with fear and awe. This is the way nowadays of
those who presume on their office. But what credit
have they with the people, and what hearts trust
them? That is the very reason why they are uni-
versally abandoned. Not so the Lord’s ambassadors!
—Rizcer: Therein consists a great secret of the
kingdom of Christ, that by means of love, whereby
the greatest becomes as the servant of all, He
effects more, maintains a more fruitful order, than is
achieved in any worldly empire by ever so rigorous
a distinction of ranks.—TuE same: Christians, it is
true, are not an abject people; they deal in large
aims and hopes. They do not, however, seek honor
from men, nor in the present time, but take it on
credit against the resurrection of the just.
[Burxirr: Flattery in any is odious, ina minister
8 monstrous, both because spiritual men ought to
be most plain-hearted, and also because flattery
about spiritual things is most fatal and pernicious,
both to the giver and receivers A. CLarke: They
* [Ps. xliv. 21 of the English version. Luther's version,
followad in our text: nun kennet er ja unsers Herzens
Grund —J.L.)
38 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
that preach the gospel should dive (not réot) by the
gospel. But woe to that man who entered into the
labor for the sake of the Aire; he knows not Christ
and how can he preach Him ?—J. L.]
Vv. 7-9. The Apostle’s motherly love to those
committed to his care, as shown 1. in the most in-
timate heart-communications to them, 2. in tender
affability, 3. in indefatigable self-sacrifice—The con-
nection of official fidelity with personal love.—New-
born children often cry a great deal, get sick easily,
give also every kind of annoyance, and need much
care, and only a mother’s love and a muther’s patience
can bear with them (BicHsEL: Brinnerungen aus dem
Leben eines Landgeistlichen, Evangelische Kirchenzei-
tung, 1859).—Roos: Dost thou from hearty love
undergo day and night toil and trouble, which no
man imposes on thee, or repays ?—Catvin: Paul’s
unwillingness to have his wants supplied was in
order that he might not hinder the gospel. For
good pastors must be careful, not merely to run
strenuously in their ministry, but of this also, that,
so far as is in their power, they remove all obstacles
from their course.—RiEzGER: Ministers of the gos-
pel never want occasion to practise many an econ-
omy in housekeeping, in the education of children,
in clothes and comforts; whereby in some cases one
has rather whcrewithal to give to the needy, and in
other cases our income suffices, nor is there any
necd to trouble ourselves and others with so many
complaints, or with so much striving after changes.
And again, there is always reason why we should
not set so high a value ov what we are compelled to
add from our own means, but ~eflect whether it is
quite as much, as when Paul along with his preach-
ing labored as a handicraftsman.—Paul made no
ciaims on this life—desired not to have things easy
in the present world; and therefore also the world
could do him no harm.—J. G. ΚΟΙΒ: He who has
the Spirit of Christ is faithful also in his earthly
calling. That is, he is not too lazy to apply his
powers in that direction; and neither does he ac
too much, so as to waste his strength in vanity
He gives his time to securing the heavenly call
ing in the midst of the earthly one. Such a man
is then so much more effective in the kingdom of
God.
[V. 10. Wessrer and Wixinson: Only be
lievers can rightly estimate holiness and righteous
ness; and it betokens high attainments in religion to
be considered, and to be, an example of holiness
and righteousness to them.—J. L.]
Vv. 10-12. Rizczr: He who in Divine things
seeks not his own, but serves the will of God, acta
holily, he who does no wrong to his neighbor in
anything, but shows him all love, acts righteously ;
and he who, moreover, in :4 behavior, speech and
entire conduct, puts it in no man’s power to charge
him with an offensive contrast between his teaching
and his life, acts unblamably. A father has and
exerts an authority, but it is that of love, not of
law.—SPENER says in one of his farewell discourses :
I cannot say that I am pure from the blood of all
men; for I cannot say that I have not ceased to
warn every one.—Paul a model, not merely in preach~-
ing, but also in the care of souls, and in the union
of the two. The great Apostle, who filled the whole
world with the sound of the gospel, at the same time
went after individual souls with all zeal. The differ-
ent ways in which salvation must be brought near
to different men, and even to the same men at differ-
ent times. We must learn to vary our voice.—[M.
Henry: We should not only be good as to our gene-
ral calling as Christians, but in our particular call-
ings and relations.—J. L.
[V. 12. Br. Davenant, on Col. i. 10: By this
form of speaking we are admonished, that Christi-
anity consists in a perpetual journey towards the
celestial country, and that no one must halt by the
way.—Wesster and Wikinson: The kingdom ir
glorious, and the glory kingly.—J. L.]
Ca. II.
13-16.
8. Ὁ, The Apostle now on his part also reminds the Thessalonians, with thanksgiving to God, that they had received
his word as the word of God, as they have since continually experienced in themselves God’s mighty working (v. 13).
They cvuld not otherwise have endured such vexzations from their countrymen, as the brethren in Judea had from
the Jews (v. 14), whose enmity to the truth and the Apostles, moreover, need give the less offence, that they are
thereby 1nther only filling the measure of their sins, and ripening rapidly for judgment (vv. 15, 16),
18
because, when ye received the word
For this cause’ also thank we [we also give thanks to]? God without ceasing,
of God which ye heard of us [received
from us the word of preaching that is of God],° ye received ἐξ not as the word
of men, but, as it is in truth, the word of God [ye accepted, not men’s word
but, as it is in truth, God’s word], which effectually worketh also [also work-
14 eth]* in you that believe. For ye, brethren, became followers [imitators, μιμηταί]
of the churches of God which in Judea are [which are in Judea, τῶν οὐσῶν ἐν τῇ
Ἰουδαίᾳ] in Christ Jesus; for ye also have suffered
the same things, τὰ aird]°
15
[suffered, ἐπάθετε] like things
of your own countrymen, even as they have of the
ews; who both killed the Lord [also killed the Lord]’ Jesus and their own
prophets,° and have persecuted [and persecuted, ἐκδιωξάντων] us,’ and they please
16 not God, and are contrary to all men, forbidding us to speak [hindering us
᾿
gS, κωλυόντων.
from speakin
εὐνὴν λαλῆσαι] to the Gentiles, that they might [may]
CHAPTER
I. 13-16. 8.
be saved, to fill up their sims always: for [but, δέ] the wrath” is come [came]'
upon them to the uttermost [to the end, εἰς τέλος].
1 V.13.—Kai is read before διὰ τοῦτο [as well as after it] by Lachmann, Tischendorf, {Alford,] after A. B. [Sin.J; bw
the authority is insufficient (Linemann).
13.—[cat ἡμεῖς εὐχαριστοῦμεν. ‘The καί belongs, as usual, to what immediately follows it.—£. V. renders evxapu
στέω by to ive thanks in ch. i. 2;
Ὁ ΟΣ giv πὶ ο ;
v. 18; 2 Thess. ii. 13, and 23 times elsewhere out of 34.—J. L
13.—[The above is Ellicott’s version of παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ. Auberlen; da ihr das Wor
der Botschaft Goltes von uns empfinget. Alford retains the construction of the common English Version.
Note 2.—J. L.]
See Exegetical
40. 19.--[ἐδέξασθε ob λόγον ἀνθρώπων, ἀλλὰ . . . λόγον θεοῦ. Liimemann: “The addition of a ὡς (οὐχ ὡς λόγον avOp.
ἀλλὰ...
. ὡς λόγον θεοῦ), in itself superfluous (see Kihner II. p. 226), was so much the more inadmissible, because the
Apostle wished to express, not merely what the preached word was in the view of the Thessalonians, but at the same
time what it was in fact.
Hence also the emphatic parenthesis, καθώς ἐστιν ἀληθῶς." ‘To the same effect many others,
*neluding Alford, Wordsworth, and Ellicott.—In the Cod. Sin. ἀληθῶς, omitted a prima manu, is supplied by co :rec-
sion.—J. 1,..]
_ 5 V.13—[xai ἐνεργεῖται. The effectually of E. V., probably from Calvin’s efficaciter—Bishops’ Bible: effectuously—
is scarcely warranted ; though neither is our simple worketh quite satisfactory. Auberlen: sich wirksam beweist = shows
itself operative ; and so many others.—J. L.]
6 Ψ. 14.[So Sin. B. Ὁ.
. F. &c., and the critical editors, instead of ταὐτά (Rec., after A. &c.).—J. L.]
7 V.15.—{If the first καί of this verse is rendered both, it must belong to τὸν κύριον, as in Wiclif: which slowen bothe
the lord thesus and the profetis; and so others, including Conybeare, Ellicott, Vaughan.
8.—J. L.J
But see the Exegetical Notes,
BY. 15.--Ἰδίους before προφήτας is wanting in A. B. D1. ἘΠ, J. G. (Sin.] &c., and is therefore cancelled by Griesbach,
Lachmann, Tischendorf (and nearly all the other recent editors], but defended by Schott, De Wette, Reiche, &c.
(Revision: ‘Tertullian asserts (Adv. Marc. V. 15.) that it was hereticaly
De Wette, on the other hand, thinks that it may have been dropped either in conse-
urious, it is at any rate an intelligent gloss.
introduced (adjectio hxretici).
Even if
guence of the ὁμοιοτέλευτον (τοὺς ἰδίους), or as offensive to the anti-gnostic spixit, and commends Schott for retaining
it.
9 V.15.—[Or, as in the English margin : chased us out, ἡμᾶς ἐκδιωξάντων.
Auberlen : uns verlrieben haben; Ellicott,
Alford : drove us out; Am. Bible Union: droveus forth; &c.—J. LJ
10 V. 16.—[The MSS. D. E. F. G. have the Vuigate addition of τοῦ Θεοῦ after ἡ ὀργή.---. L
.]
αἰ Ψ 16.—[é¢0ace (Lachmann: ἔφθακε, after B. D.).—The historical time is determined by that of ἀναπληρῶσαι.
Am. Bible Union: came.—J. Τὰ,
EXEGETICAL AND CRITICAL.
1. (V. 13.) For this cause we also give
thanks —A.é τοῦτο: Because it is God who calls
you to His kingdom, therefore we thank Him that
ye received our word, not as man’s word, but God’s.*
--Kal ἡμεῖς stands opposed to αὐτοὶ γὰρ οἴδατε
(v. 1.) + and means Paul and his attendants, who
now, in further explanation of ch. 1. 6 and πῶς ἐπε-
στρέψατε of ch. i. 9 sq., remind the Thessalonians of
their lively reception of the word of God, just as the
Thessalonians were appealed to, vv. 1-12, as wit-
nesses of the pure and powerful ministry of the
Apostle among them ; see on chap. i. 8, Exeg. Note
1, We have mutually received from one another the
deepest impressions of an operation of the Divine
Spirit: that is the third argument, adduced in ch. ii.
1-16, whereby Paul seeks to convince the Thessalo-
nians of the reality of their faith, So deep an im-
pression did he retain of the faith of the Thessalo-
nians, with which they received his word as the
word of God, that he has ever since felt himself
moved to unceasing thanksgiving to God. If he
speaks of the matter to God, and here repeatedly
emphasizes this fact (comp. ch. i. 2), they may at
once herein recognize a new indication, how little the
question is about something merely human (comp.
on διὰ τοῦτο). So far τῷ ϑεῷ answers both to the
previous rod ϑεοῦ (v. 12) and to the subsequent
λόγον ϑεοῦ. The discourse thus turns back here, at
the end of the entire section, to the beginning (ch.
i. 2. Εν ΑΙ").
* [The same explanation of διὰ τοῦτο is given by Ous-
BAUSEN, LiNEMANN, ALFORD. Others prefer a reference to
“the general subjects of the precediug verses,—the earnest-
ness and zeal of the Apostle and his associates ” (ELLICOTT ;
acd similarly WessTeR and WILxKinson). Less probable is
Vauoan’s reference to what follows —J. L.] ᾿
. { (Perhaps rather to ὑμεῖς οὔ v.10: Ye are our witnesses,
and now we too are yours. Or as Zancurus: Not you alone
ought to give thanks for this calling, but we also. d_simi-
arly Exiicotr. Either explanation is better than ΤιῦνΕ-
MANN’B: We, as well as every true Christian that hears
of your deportment; or AtForp’s reference to those ex-
pressly mentioned in ch. i. 7-—J. L.]
Comp. the Greek of Matt. xii. 28, and see the note in Revision.
]
Wordsworth, Webster and Wilkinson, Alford, and the
2. When ye received from us the word of
preaching that is of God.—TlapadaB., the objec-
tive, outward, matter-of-fact reception, in distinction
from δέχεσϑαι, the subjective, inward acceptance
(comp. ch. i. 6.) Ἐ---ἀκοή = 792, Is. 111. 1; Rom.
x. 14-17 = pass. what one hears, a report, announce-
ment, preaching, message. Adyos ἀκοῆς (comp. Heb.
iv. 2) is one of those genitival connections, which
we in German are accustomed to express by a com-
bination of nouns: Botschaftswort ; Ewarp: Pre-
digtwort [as if we should say in English, message-
word, preaching-word]. The addition of ἀκοῆς marks
the audible, oral announcement, coming to men as
a (new, hitherto unknown) message: comp. Rom. x,
17, where ἀκοή is distinguished from ῥῆμα Seoi, the
latter going forth from God to His messengers, the
former from the messengers to the rest of men. The
anarthrous λόγος ἀκοῆς should perhaps be translated
a message, to indicate it as unknown, new ; comp.
λόγος κυρίου of ch. iv. 15 with ὁ λόγος τοῦ K. of ch.
i. 8. With this message Paul appeared among the
Thessalonians; he knew that it was from God; they
could not yet of themselves know that. This he
here represents to us in a measure by the purposely
anomalous arrangement, παρ᾽ ἡμῶν τοῦ Θεοῦ:
they received the word of the message immediately
from him, but behind him stood God as the Author
and Sender of the message. Παρ᾽ ἡμῶν naturally
depends on παραλαβ., to which also the preposition
expressly points back (De Werte, Kocu [Exuicort,
Wensster and WILkrNson], &c.), [not on λόγος ἀκοῆς
(Bzza, Pett, OLsHavsen, Linumann, &c.), whereby
the construction becomes very harsh and clumsy
withal, since τοῦ ϑεοῦ would have to be a closer defi-
nition of the composite idea, λόγος ἀκοῆς map’ ἡμῶν.
—RIGGENBACH.]; Tod ϑεοῦ, on the other hand, de
pends on λόγος ἀκοῆς, and is a gen. autoris, as in
* [German versions represent the two verbs by empfam
gen and auf- or an-nehmen. For ἐδέξασθε CaLvin has am
pleat estis = ye embraced of Benson, MAckNIGHT, and other
English versions.—WorpsworTH, WepstyR and WIteIN
son’ accepted.—J. L.]
10 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
εὐαγγέλιον τοῦ Seod of vv. 2, 8, 9, ὁ λόγος τοῦ κυρίου
of ch. i. 8, (see there Note 4). It comes last with
emphasis, the point in the subsequent context being
that the preaching was the word, not merely of the
man Paul, but of God. Thus the participial clause,
παραλαβύντες---παρ᾽ ἡμῶν τοῦ Jeov, takes in once
more the coutents of vv. 1-12; for there, from the
beginning to the end (see especially vv. 2, 4, 12), it
is shown that Paul had not labored among the Thes-
saloniaus in his own name or in an egotistic manner,
but, as an agent of God, had brought them His
message and call.
8. Ye accepted it, not as men’s word, ἄς,
[Ye accepted, not men’s word, &c.].*—The
Thessalonians, then, understood and acknowledged
the real nature, the Divine character and origin, of
the apostolic preaching. They perceived in the
word such a supernatural, essential power, as can
proceed from no mortal man, himself involved in
the disorder of the world’s sin. They felt the
Godhead drawing near to them in the word of life;
for the Holy Spirit was thereby active in their souls.
And as [86 inward sense and instinct of the Divine
light in the consciousness opened to, and allowed it-
self to be intimately pervaded by, the concurrent
‘ light in the word, mightily judging and irradiating
their previous darkness (2 Cor. iv. 4-6; John iii.
19-11), they therefore accepted the preached word
for what it is, as the word of God.—Ed¢tacde, comp.
δεξάμενοι ch. i. 6—a text for general comparison.
As immediate object, λόγον ἀκοῆς τοῦ Seod must be
supplied out of the participial clause ; οὐ λόγον avdp.
&c. is a second accusative of the predicate: to accept
something as—WIXER, p. 203 sq.—Adyor ἄνϑρ. in op-
position to Seor indicates the origin, and at the same
time the quality, which necessarily passes over from
the source to what springs therefrom (OLsHAUSEN).
The plural avySpérwy stands with reference to the
plurality of the preachers, and also indeed generi-
cally; comp. Matt, ix. 8. Wuner, p. 158. Λύγον
Seov, the word which God Himsclf causes to be pro-
claimed by men, whom He by His Spirit equips as
His instruments ; comp. Rom. x. 17. Rieger: An
expression of God’s heart concerning us.—Kadds
ἐστιν ἀληδϑῶς : a simple, forcible testimony to inspi-
ration.
4. Who [which] also worketh in you that
believe.—’Os can be referred either to λόγον (CEcu-
MENIUS, OLsHAUSEN, Linnemann, &c. [ConyBrare,
Peitr, Jowetr, ALrorp, Exviticorr, Worpswortu,
Wesster and Wi1Kinson, &c.]; comp. WINER, p.
231), and in favor of this it is alleged that elsewhere
the active ἐνεργεῖν is used of God, and the middle
évepyeiodat only of things (yet comp., for example,
Col. i. 29; Eph. iii. 20) +; or to ϑεοῦ (THEopoRET,
Luter, Bence, &c.), and this is preferable, because
the context treats, not of an energetic operation
generally, but specially of a Divine operation; ¢
BrncreL: Deus ostendens, verbum vere esse verbum
Dei (ch. iv. 8,9; Acts xiv. 3). On the former view
the meaning must be: which also shows itself as such,
&c. [comp. Acts xx. 32].—Kal adds to the accept-
ance of the word as God’s word on the side of the
Thessalonians the effective, and that a continuous,
* [fiee Critical Note 4.—J. L.]
t (l'hese two texts, in which the middle participle is con-
nected, not with θεός, but with (the Divine) évepyeta or δύνα-
#es, cannot properly be regarded as exceptional.—J. L,]
ὦ (It may quite as well be said, that in the context “the
writer 1s mayifying the word, by way of justifying his con-
tinual thanksgiving to God for the Thessalonian reception
st it” (Revisie δ -J. 1..}
confirmation of it on ue aid, of Ged Apis
aorist; ἐνεργεῖται, present).* From that time on:
ward you ae in tea) communion with God, whe
shows Himself operative in you by the power of His
heavenly Spirit, overruling everything human, δέ
may be seen in the fact that even the strongest hu.
man ties cannot bind you, since you bave suffered
severely from your own relations and countrymen
(v. 14). Τοῖς πιστεύουσιν : so far is faith from being
some empty thing, that it is rather the organ for God’s
operations in us (comp. v. 10 and Exeg. Note 26; for
the topics, Eph. i. 19).+ ae
5. (V. 14.) For ye, brethren, became imi-
tators, &c.—On γάρ, see Note 4. ὑμεῖς resumes
the immediately preceding ἐν ὑμῖν, v. 28, and stands
with honorable distinction foremost. Μιμηταὶ éye
νήϑητε, as in ch. i. 6. There the Thessalonian be-
lievers are described as followers of the Apostle and
of the Lord Himself; here, in terms of scarcely less
honor and encouragement, as followers of the origi-
nal Christian churches in Judea. The Apostle poiuts
out historically a fundamental law of the kingdom of
God, that is now fulfilling itself in the case of the
Thessalonians: The bearers of the Divine are al-
ways expelled by the natural community to which
they belong (comp. Matt. x. 35-37). Thus the
Thessalonian Christians by their associates of their
own race, and the Jewish Christians by the Jews,
who in like manner killed the Lord Jesus and the
prophets, and now also have driven out the Apostle.
So little need the Thessalonians allow themselves to
be disconcerted by the injustice done them by their
compatriots, that herein rather lies the evidence of
the reality and power of the Divine influences pres-
ent with them; for only that which is really Divine
is hated by the world (comp. the forcible word of
Jesus, Jobn vii. 7; xv. 18 sq.), just as the strength
to endure this enmity likewise rests on God’s opera-
tion in believers. Ἐπάϑετε denotes strictly nothing
more than the actual experience (there has befallen
you), but according to the connection it includes the
inward endurance of what has happened. For in no
other way can πάσχειν serve to establish the efficien-
cy of the Divine word in them, and in no other way,
especially, can the preterite ἐπάϑετε, which, being
parallel to the ἐδέξασϑε of v. 18, has primary refer
ence to the time of their conversion, serve to confirm
the present ἐνεργεῖται, than as implying that the
Thessalonians have really encountered the enmity of
their fellow-countrymen, and do not allow themselves
to be thereby driven into apostasy. Taken together,
vv. 13 and 14 thus answer pretty closely to the par-
allel statement in ch. i. 6; v.13 to δεξάμενοι τὸν
λόγον μετὰ χαρᾶς πνεύματος ἁγίου, v. 14 to ἐν ϑλίψει
πολλῇ ; comp. there Exeg. Note 14.
6. (V. 14.) Of the churches of God which
are in Judea, &c.—Tod Scot answers to the three-
fold mention of God in v. 13; τῶν οὐσῶν has ἐν
twice connected with it: in the first instance, ἐν τῇ
᾿Ιουδαίᾳ, it denotes the external, geographical sphere;
in the other, ἐν Χριστῷ Ἰησοῦ, the inner, essen-
tial life-sphere, on which see ch. i. 1, Exeg. Note 3,
and Doct. and Eth. 1. By the latter specification the
Jewish-Christian congregations are distinguished
* [Καί is no less intelligible on the other view: “As it 8
God’s word, so also, and in a manner that befits and pree
claims its great Original, it worketh, é&c. (Revision), EL
or adds, ao pernape Fy ye ge also ‘a contrast with
6 inoperative nature of the word, when
not belleved.”——J. L.] , roe
t {In the preface Dr. R1iacEnBAcu intimates his at
from his colleague’s reference of the és.—J. L.] =~
CHAPTER
41. 13-16, 41
from the Jewish, which also εἶναι δοκοῦσι congrega-
tions of God (Hicumenivus).—Tayv ἐκκλησιῶν is also
to be noted in this respect, that the Thessalonians
were the first church out of Palestine that was per-
secuted as a church.
47. Countrymen.—vyugua., those of the same
tribe, exhibits the natural connection (Luther only
too strongly: blood relations), and the epithet ἰδίων
gives it additional force, in order the more clearly to
show the gospel’s penetrating, overcoming power as
supernatural, Divine. By the συμφυλέται, therefore,
as the contrast τῶν ᾿Ιουδαίων shows, are meant chiefly
only] Gentiles (OtsHauseNn, De Warrs, Linemann,
WALD, [ALFoRD, Exiicorr, &c.] &c.), because the
Thessalonian church was composed almost entirely
of Gentile Christians (Acts xvii. 4). [Not Jews
(Curysostom, &c.): Carvin, Bence, &c., think of
Jews and Gentiles both.— RiccEnBacu.]—Adroi are
the members of the churches in Judea; constructio
ad sensum.
8. (v. 15.) Who also, &.—Kat is not perhaps
to be connected with the καί following = as well—as
also, since several καί follow one another in simple
series: it rather adds to what precedes something
new and correspondent: The Jews have not only
persecuted the Christian churches in Judea, but also
killed the Lord Jesus, ὅθ. The subsequent strong
expressions respecting the Jews are at first sight
somewhat strange, indeed almost displeasing, espe-
cially because one does not well see, at least not at
once, how the Apostle was led to them by the con-
text. Looked at more closely, they fall apart into
two divisions, the first consisting of past participles
(ἀποκτεινάντων, ἐκδιωξάντων), the second of present
(ἀρεσκόντων with ἐναντίων, κωλυόντων). Both divis-
ions end in something that has reference to the
Apostle: ἡμᾶς éxdiwt., v. 15, κωλυόντων ἡμᾶς, v.
16. Thus, the point in question is the relation of
the Jews to the Apostle, on which comp. Acts xvii.
5. This seems also to have been used against the
Apostle by the countrymen of the Thessalonians.
They might say: ‘‘ How can you still believe that
stranger? His own people, in fact, have driven him
out, and are utterly unwilling to have him draw you
over to his side;’’—an objection which might have
the more weight for the Thessalonian Christians, be-
cause most of them had previously been proselytes
(Acts xvii. 4), and so accustomed to seek and find
the truth among the Jews. To this Paul now an-
swers: “Yes, they have persecuted me, but no
otherwise than they did the Lord Jesus and their
own prophets; nor are they willing to endure it,
that I should publish salvation to you, and the Gen-
tiles generally ; but in this they ape merely contrary
to God and men, and fill up the measure of their
sins.” Thus regarded, vv. 15 and 16 have a mean-
ing and significance in where they stand, and thus
algo is set aside the offensive harshness that seems
to lie in the words; it is set aside from the same
point of view, which in the earlier sections removes
the offence of self-praise or of the praise of the
Thessalonians. But the treatment of this matter is
attached to this particular context for the reason
that it falls under the same law as the suffering of
the Thessalonians from those of their own race (see
Exeg. Note 5): Paul had the same experience from
ais countrymen, as they from theirs; and as they
were preceded by the Jewish Christians, so he him-
self by the Lord and the prophets. With such pre-
decessors, and with this uniformity of experience,
the offence must surely cease. It is moreover evi-
dent that the example in v. 14 is there selected witk
an eye to the fact, that Paul means presently ta
speak of the Jews. And this point he has kept te
the close of the entire section; for having fully re
established his own authority with his readers, be
can the more powerfully subvert their earlier author
ity, the Jews, [While expositors generally deal with
the difficulty, some of the expedients adopted by
them in accounting for vv. 15 and 16 are very far.
fetched. OtsHausen: ‘Paul foresaw that the Ju-
daizers, standing on the same level as the Jews,
would damage him in this Church algo, and there
fore, by way of precaution, he here expressed him-
self on the points in regard to which he was usually
blamed.” But would any one attack the Jews be
forehand, in order to resist a possible, later incur
sion of Judaizing Christians, to whom, besides, sev-
eral things are here inapplicable, whilst their charac-
teristic peculiarities, especially their legality, are
wanting? Von Hormany, on the contrary, supposes
that some desired to persuade the Thessalonians,
that the gospel was purely a Jewish affair, and that
it is in opposition to this notion that Paul hera
speaks, But one cannot understand how this objec-
tion could arise, since the Jews were certainly the
first and most vehement adversaries of the gospel in
Thessalonica ; and then an attack on the Jews would
still have been a very indirect and extravagant way
of defending himself against that objection. Dz
Werre contents himself altogether with the remark,
that the Apostle seizes the opportunity to give vent
to his displeasure with the Jews. Linemann is
correct in finding the occasion of the philippic, vv.
15 and 16, in the fact, that in Thessalonica the
Jews were the real instigators of the persecutions of
the Christians, and that in other places likewise
they manifested the same obdurate spirit of contra- -
diction; but with this generality he stops, and so
fails to account for the complexion of the entire pas-
sage, as well as its particular phrases, and overlooks
the reference to Paul. Carvin, who is followed by
CaLIxtTUs, comes nearest the truth: Poterat Thessa-
lonicensibus hoe venive in mentem: si hee vera est
religio, cur eam tam infestis animis oppugnant Ju-
dei, qui sunt sacer Dei populus? Ui hoc offendie-
ulam tollat, pri di t, hoe eos co ha-
bere cum primis ecclesiis, que in Judea erant, pos-
tea Judcos dicit obstinatos esse Dei omnis sane doc-
trine hostes. The only mistake hereis, that Calvin,
whilst he too overlooks the special reference of vv.
15, 16 to Paul, and understands συμφυλετ.; v. 14,
principally of the Jews, brings to bear on v. 14 the
point of view, that is applicable to v. 15 sq.—Ria-
GENBACH. |
9. The Lord Jesus and their own prophets,
&e.—T dv κύριον stands emphatically first, and is
still more marked in being separated by ἀποκτειν.
from Ἰησοῦν: Yea, the Lord Himself they killed
(comp. 1 Cor, ii. 8); is it to be wondered at, if they
persecute the servant (comp. John xv. 20)? What
is expressed in the case of Ἰησοῦν by the prominent
putting forward of τὸν κύριον is in the case of robs
mpophras expressed by the addition of idfovus:
their own prophets, ὧν καὶ τὰ τεύχη περιφέρουσι
(Curysost.), they treated no better than they have
done the Gentile Apostle. This internal evidence is
favorable to the genuineness of ἰδίους ; if regarded
as spurious, this makes no change whatever in the
thought; we lose merely that particular stroke
Τοὺς προφήτας might grammatically be connected
} as Koch would have it, with what follows; but com
42 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
mentators correctly refer it to what goes before,
both because in other places also mention is made of
the Jewish murder of the prophets (Matt. xxiii. 31,
87; Luke xi. 47 sq.; xiii. 84; Acts vi. 52), and on
account of ἐκδιωξάντων, of which presently—When
Paul now proceeds: καὶ ἡμᾶς ἐκδιωξάντων, we
are by this time so well prepared for it, that it can
no longer furnish an objection to him, but rather an
argument for him and against the Jews. ᾿Ἐκδιώκειν
is no doubt in the Sept. Ps. xliv. 17 [16]; cxix. 157
the strengthened διώκειν (DE Werte, Lune.) ; but
the proper meaning of the word (see, for instance,
Passow, who indeed gives no other meaning) is to
pursue forth, chase out, expel, persequendo ejicere
(BeNGEL, who adds: freguens verbum apud LXX.),
and so the word stands in the only other passage
where it occurs in the New Testament, Luke xi. 49
(in the parallel passage, Matt. xxiii. 34, διώξετε ἀπὸ
πόλεως eis téAW)—a point of so much the more im-
portance, as Paul probably has here in his eye that
expression of Christ. In this case we are (with J.
Micu. Haun, Baur, ἄς.) to think simply of the ex-
pulsion of Paul and his companions from Thessalonica
(see Acts xvii. 5, 13), the very thing at which many
believers might stumble. [BenceL, PxLr, Scuorr,
Linemann, (Exuicort,) think of the persecutions
of Paul and the Apostles generally; but this ex-
tension of ἡμᾶς is against the context, see vv. 16
and 17, as well as v. 13; besides, the aorist partici-
ple leads us the more readily to think of a single act,
since the Jewish persecutions of the Apostles in
general still continued (see Acts xvii. 13; xviii. 6,
12), so that it must have been ἐκδιωκόντων as well
as afterwards cwAvdyrwv.—RiGGENBAcu. |
10. And they please not God, &c.—The par-
ticiples now pass from the aorist [ALrorp: definite
events] into the present [ALrorp: habits] and, as τῶν
καὶ τὸν κύριον--- ἐκδιωξάντων hangs closely together,
so avain does all that follows as far as σωϑῶσιν.
For not to please God and to be contrary to all men
are correlatives, and κωλνόντων, &c. adds to it no-
thing new and independent, but, having no καί be-
fore it like all the previous participles, is to be sub-
ordinated to ἀρεσκ. and ἐναντίων [with Linen.,
though he makes it depend only on ἐναντίων (and so
Atrorp.—J. L.).—RicGEensacn.], comp. v. 6 sq.;
11 sq. The subordinate clause shows to what ex-
tent the Jews displease God, and are contrary to all
men; and thus at the same time these strong ex-
pressions lose much of their harshness.—@cg μὴ
ἀρεσκόντων : the Jews were jealous at Thessalonica
(Acts xvii. 5), as they were elsewhere both before
and afterwards (ch. xiii. 45; xviii. 6-13; comp. ch.
xxii. 21 sq.; xxvi. 19 [21]), because through Paul so
many Gentiles were converted, and this jealousy was
with them a zeal for God and His kingdom in Israel
Rom. x. 2), whereby they thought to please Him
comp. John xvi. 2). In opposition to this Paul
now says; they please not God. Thus the subjec-
tive negative μή does not imply placere non guceren-
tium (Bence, &c.); but, on the contrary, it denies
the ἀρέσκειν as conceived by the Jews and also by
the Thessalonians (Winer, p. 428 sq.)* Ubi dicit
non placere Deo, hoc vult, indignos esse, quorum ratio
inter Dei cultores habeatur (Carvin). The very
*[Exxicorr: “Itis not correct always to find in the μὴ
(as ALForp here) a reference to the feelings or views of the
subject connected with the participle (compare on Gal. iv.
8). It sometimes refers to the aspect in which the facts are
prenee by the writer, and regarded by the reader.’ In
his correction ALroxp now acouiesces,—J. LL)
softness of the expression has a peculiar force.—
Πᾶσιν ἄνϑρ. ἐναντίων : as contrary to God, 80 con-
trary to men; but the former passively = objects of
the Divine displeasure, the latter actively = hostils
to all men. πᾶσιν ἀνϑιρώποις, of course, excepting
themselves, and so, as to the sense, = τοῖς Esveow
in the explanatory clause. But Paul purposely holds
up to view the inhumanity of this state of mind.
When heathen writers, as interpreters are here in
the habit of reminding us, reproach ‘ne Jews with
adversus omnes alios hostile odium (Tae. Hist. V. 6;
Juv. Sat. xiv. 108 sqq.; Jos. 6. Ap. ii. 10-14, ete.),
they do not at any rate properly distinguish in this
thing the Divinely sanctioned particularism of Israel,
and the proud, narrow-minded exclusivism of the
Jews. Paul, of course, blames only the latter,
which would not acknowledge that God Himsell
had now abolished the former.
11. (V.16.) Hindering us, &c.—KwAvdvror, see
Exeg. Note 10. Δαλῆσαι ἵνα cwdwow, either: ἕο
preach to the Gentiles, in order that they may be
saved, (BENGEL, OtsHauseN, De WerTs; thus tak-
ing Aad. as a meiosis or tapeinosis for εὐαγγελίζε-
oa); or ἵνα is weakened, as in the New Testament
it so often is, and marks the object (W1NER, p. 299
sqq.) = λαλῆσαι περὶ τῆς σωτηρίας, λαλῆσαι τὸ εὐαγ-
γέλιον Υ. 2 (Lixemann, [Βπιιοοῦτ, Wepsrzr and
Wixxinson], &c.). The latter method is the more
simple.
12, To fill up their sins always.—Eis τό, &.,
belongs, not merely to κωλυόντων, but to the whole
description from v. 15. The result is here presented
as an unconscious purpose, just as we say: to jill up
the measure [De Wertz). εἰς, then, is not = ὥστε,
of the result as such (PELT, &c.); but neither does it
mark God’s purpose in the sins of the Jews (OL-
sHavusen, Litnemann)*: the expression belongs not
so much to the Pauline style of thought, as to or-
dinary speech.—RiGGENBACH] :---αὐτῶν stands em-
phatically before τὰς ἅμαρτ. : their sins, while they
are persecuting others, God’s messengers, as sinners,
--Αναπληρῶσαι, comp. Matt. xxiii. 32, καὶ dues
πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν [also Gen.
xv. 16]. The compound ἄνωπληρ. means fo fill up,
to fill again higher, so that, as it were, the still
empty space in the vessel becomes ever smaller.
We thus get a simple explanation of πάντοτε (which
is thought to be difficult by Dz Werre, and strange
by OLSHAUSEN, who, with BRETSCHNEIDER, would take
it ἀϑξξ πάντως, παντελῶς). The subsequent clause like-
wise with its εἰς TeAos, will in this connection obtain its
natural interpretation. Πάντοτε means always, at every
time, by the persecution of the prophets, of the Lord,
of the Apostle, the sins were always again filled up,
filled higher, till now the measure is full.
13. But the wrath came upon them to the
end.—Aé opposes to the sin its punishment, and to
the ever fresh increase the end. Parallel to the
heaping up of the sin went the heaping up of the
judicial wrath of God (Rom. ii. 5), which now, how-
ever, is come ¢o the end, to the uttermost, where
it must discharge itself (LUNEMaNN). On 4 ὀργή
(Jowrrr: either the long-expected wrath, or the
wrath consequent upon their sins—J. L.] see ch. i.
10, Exeg. Note 14. Eis teAos is to be connected
with ἔφϑασε, which means simply pervenit (Vul-
*(Atrorp and Exricorr also agree in thinking this the
main reference of εἰς τό, considered not grammatically, but
theologically. Jowesrr: the object and the result blended
together in one; the natural event, as the Apostle regards
it, in the order of Providence.—J. L
CHAPTER
II. 13-16, 48
gate, Carvin, De Werrs, Linemann, &c.), not
revenit (BEza, ScHort, Pett, &.), since in the
ew Testament, with the exception of 1 Thess. iv.
15, @Sdvew occurs only in the later, weakened sense
of reaching to, with eis (Rom. ix. 31; Phil. iii. 16),
ἐπί τινα (Matt. xii, 28; Luke xi. 20; comp. Dan. iv.
25), ἄχρι τινός (2 Cor. x. 14). Here it is connected
with two prepositions of the direction, one of which
(εἰς τέλος) indicates the inward development to the
end; the other (ἐπ᾽ αὐτούς), the outward movement.
[At this many interpreters needlessly stumble, and
have either taken εἰς τέλος adverbially (=finally or
totally), or have thought it necessary to refer it to
ἡ ὀργή: the wrath which lasts to the end of the
world, or for ever (THeopoRET, THEOPHYLACT,
Ccumenivs, &c.), or till its full manifestation (OL-
SHAUSEN),* or to the destruction of the Jews (Gro-
rus, Peit, Frarr, &c.). The last view is shared
also by De Wertr, Ewan, &., who connect εἰς
τέλος with ἔφϑασε in the sense of 2 Chron. xxxi. 1;
Dan. ix. 27,—to utter ruin, to complete extinction.
—Riecensacn, |—Paul knows that the Jews, having
likewise rejected the Messiah and the spiritual wit-
ness of his Apostles, are now ripe for judgment,
which accordingly followed soon after in the Roman
destruction of Jerusalem. He neither appeals to
any revelation that he had received on this subject,
nor does he merely draw inferences from the political
situation of the Jews [Jowgrr: “ΤῸ the Apostle,
reading the future in the present, the state of Ju-
dea at any time during the last thirty years before
the destruction of the city, would have been suffi-
cient to justify the expression, ‘ wrath is come upon
them to the uttermost.’”"—J, L.], but in the light of
prophecy of the Old Testament and of the Lord Him-
self: (EwaLp mentions Matt. xxiii, 837-39; xxiv. 16
sqq.; Dan. ix. 24 sqq.) he discerns with clear spirit-
ual glance the interpretation of the signs of the
time. With this earnest word on the near immi-
nence of the Divine judgment on the principal adver-
saries of the gospel the section closes, and so again
in a measure with an eschatological prospect (comp.
ch. i. 10; 11, 12). While the Jews fall under wrath,
Christians are saved from wrath (ch. i. 10), and
called to God’s kingdom and glory (ch. ii. 12).
DOCTRINAL AND ETHICAL.
1. (V. 13.) It may seem strange that Paul
should thank God for something that the Thessalo-
nians had done (ἐδέξασϑε). We are not to infer
from this, that their acceptance of the word, or
their faith, is thought of as an operation of God to
the exclusion of man’s free reecptivity, Had Paul
meant to say this, he must have expressed himself
otherwise, as thus: We thank God that He wrought
the acceptance, or faith, in you. But the indication
in ἐδέξασϑε of free receptivity is the more marked,
as it is only afterward that the operation of God in
them is named in confirmation of the Divine charac-
ter of the freely accepted word (8s καὶ ἐνεργεῖται ἐν
ὑμῖν τοῖς πιστεύουσιν). Nevertheless, Paul can and
must thank God for the faith of the Thessalonians,
partly because it would not have existed but for
*[(LoONEMANN : “ even to its—the wrath’s—end, that is, the
wrath of God has come upon them to its extreme limit, so
that it must now discharge itself; now must judgrhent take
the place of the previous long-suffering aud patience.” To
the same effect ALrorpD and Exviicotr. See the note in Ree
sision.—J. L.] ;
1[Comp, Exegetical Note 4, with the foot-notes.—J. L.]
His preparative grace, and the accompanying inflx
ence of His Spirit, whereby the Thessalonians were
convinced that Paul’s word was God’s word, and
thus faith is no independent act of man (Olshausen)
but really rests on a Divine causality; partly bee
cause for every good thing that happens to the
Christian, and makes him glad—and the faith of the
Thessalonians was for Paul something in the highe&
degree exhilarating (vv. 19, 20)—he gives thanks
and honor to the Father of lights, under whose
providential guidance and control stand even the
free actions of men (Limemann). Comp. ch. i. 6
and its Exegetical Note 14, and Doctrinal Principles,
No. 3.
2. Paul calls his word God’s word. To what ex-
tent he knew himself to be justified in doing so has
been shown already, especially in vv. 2, 4 and ch. i.
5. God Himself, by a miraculous call and thalight
of revelation had entrusted him with the procla-
mation of His glad tidings to the world (comp. Gal.
i. 11-16; 1 Cor. ii. 6-16; Col. i, 25-29 ; Eph. iii, 1
-12), and now in Thessalonica, as in Corinth and
elsewhere (1 Cor. ii. 4, 5; Rom. xv. 18, 19), he haa
preached the gospel in the energy of the Holy Ghost.
There are thus two essential points in the case: 1.
The apostolic call and illumination (inspiration),
which, effected by special acts of God, concerns the
whole man, and assigns to him an official mission,
a fundamental position and significance in the king-
dom of God (comp. Eph. ii. 20); 2. the separate
acts of proclamation, performed on the ground of
that general inspiration, and yet again in every par-
ticular instance, “‘in power and in the Holy Ghost
and in much assurance,” or “in demonstration of
the spirit and in power.” Now what is true of the
oral proclamation of Apostles holds good of the
written. ‘‘ For the relation between word and writ-
ing is ordinarily this, that the writing compresses
the copiousness of the spoken word into a settled
elementary form—the final expression, made clear
and strong by deliberate reflection, of the inspired
thought—and so in Holy Scripture we have the ripe,
developed fruit of inspiration” (Marrensen, Dog-
matik, 2d ed., p. 455). We are therefore at liberty,
and are bound, to call also the written word of Apus-
tles (and Prophets) the word of God. And down
through all centuries the Church has borne to it in
the power of the Spirit the same witness, that the
Thessalonians did to Paul’s oral proclamation; she
has freely recognized and accepted it as God’s word,
The testimonium Spiritus Sancti continually asserts
itself as the subjective correlative and living evidence
of inspiratio.—But now, as regards the uninterrupted
oral proclamation of the word of God in the preach-
ing of the Church, on that point Paul says in the
Pastoral Epistles, which may be regarded as his
legacy to the Church in its gradual transition from
the first age of the Apostles into the common course
of history: “ Hold fast the form of sound words,
which thou hast heard of me,” and: “ The thing
that thou hast heard of me, the same commit thou
to faithful men, who shall be able to teach othera
also” (2 Tim. i. 13; ii. 2). He will thus have the
Church’s docirine and preaching expressly bound to
the fundamental apostolic word, and, though here
too the reference is to what is spoken and heard, yet
we properly may and ought once more to think of
the written word, which, indeed, is the only authen-
tic tradition of the oral for later generations (1 John
ii. 7, 24: i 8, 4; 2 Pet. i, 13-15), Essentially,
therefore, the Church’s doctrine and preaching ia a
44 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
propagation, reproduction, an ever new appropria-
tion of the apostolic word. But as the preaching
Apostles would not have fulfilled their task by a
mere dry communication of God’s revelations, but
for every announcement they had to be freshly
endued with the Spirit from on high, that the gos-
pel might be brought powerfully to bear on the heart
and conscience of the hearers according to their gen-
eral and special needs, as, for example, on the Jews
otherwise than on the Gentiles, so likewise for our
preaching the objective agreement with apostolic,
orthodox doctrine does not suffice, but there must
always be a subjective fulness, and that in conjunc-
tion with the Holy Spirit. It is not the preaching,
but the preacher, that preaches (comp. ch. i. 5, and
its Exegetical Note 12, and Doctrinal Principles,
No. 4). This, in fact, is precisely what is proposed
in the oral word, to bring near to men in a human
way the objective gift of God—to convey it to them
with a spiritual, personal vivacity. The preacher is
not a mere messenger, who may have no interest in
the intelligence he has to bring; he is a witness,
guarantecing what he says by all that he is (John
xv. 27; Luke xxiv. 48; Acts i. 8, 22; 1 John i. 2).
And, accordingly, he too can and should testify to
his hearers the one apostolic truth in the freedom of
the spirit, ever according to their needs, in this or
that form, from this side or from that. The more
these two elements mutually interpenetrate, the ob-
jective agreement with the apostolic doctrine and
the subjective, spiritual fulness of the individual, so
much the more may even the preaching of the
Chureb be called the word of God. At the same
time we here perceive that the Divine does not in
its revelation and communication exclude or sup-
press the human, but assimilates it, fills it with
itself, and so consecrates it for its own organ.
[When our Confessions teach: ‘‘ Sacramenta et ver-
bum propter ordinationem et mandatum Christi
sunt efficacia, etiamsi per malos exhibeantur” (Conf.
Aug. 8; comp. Heb. i.), this contains a truth, no
doubt; and yet there is here a somewhat hasty mak-
ing of a virtue out of necessity, and especially the
difference between the word and sacrament, in re-
lation to the personality of the minister, is not duly
considered. Comp. 1 Cor. i. 14-17—RiccEnBacn. ]
Thus, in the connection of our passage with earlier
statements in the Epistle, and in its harmony with
expressions of the Apostle elsewhere, it furnishes
essential features to the doctrine of the verbum divi-
num, both as written and as preached.
8. (Vv. 18-16.) At that time there had arisen
even among the heathen a searching after truth.
The great world-empires had along with the popula-
tions shaken also the gods and the religions. Light
and happiness were sought in schools of philosophy,
in the renewal of the mysteries, from the Goéte,
&c. There had ensued, as in our day, a dissolution
of the spiritual life—a confused, conflicting throng
of all possible standpoints and attempts at deliver-
ance. The point then was, to discriminate between
man’s word and God’s. For this end the conscience
is of service (2 Cor. iv. 2; v. 11), which is given to
us a3 a compass on the swelling sea of life. When
it is aroused, a separation is made between what is
Divine and what is human. At this time many, at
Thessalonica also, had already attached themselves
as proselytes to the Jews, because even in the pre-
paratory revelations of God they found the best sat-
sfaction of their needs of conscience. Such were in
a peculiar degree prepared, inwardly and outwardly,
to accept the Gospel as the word of God. They
were so more than the Jews, because the latter gen-
erally held the law and the prophets in the way
merely of outward tradition, whereas the forme.
consented thereto with heart and life. Thus fre
quently upright men, belonging as to their externa
position to the world, are nearer to the kingdom of
God than others, who have perhaps from their youtk
up been associated with the pious. In like manner
churches, which assume to be those in which alone
salvation is to be had, or which boast of their ortho-
doxy, are not exactly those which bring forth the
most children to the Lord, because the Spirit departa
in a measure proportioned to the reliance placed, as
by the Jews, on institutions, the form of doctrine,
&c. (Rom. ii. 17 sqq.)
4. (Vv. 14-16.) We can here almost perceive the
growth in Paul of his leading view of the position
of Gentile Christians in relation to Jewish Chris-
tians and Jews. The latter are the proper enemies
of the gospel, not only amongst those of their own
nation, but also in the Gentile world; for this reason
he sees the judgment now breaking in on them. On
the other hand, he recognizes in the Gentile Chris-
tians the followers of the Jewish Christians, of the
true congregation of God in Israel. They belong—
this thought here presents itself as a matter of
course—to the genuine seed of Abraham, and take
the place of the exscinded branches (Rom. iv. and
xi.). The condition for this is simply faith, on which
such special stress is laid in v. 13; through faith a
man quits his natural connections, and enters the
circle of the Divine operation in the world (the con-
nection of vv. 18 and 14). To the Jews were en-
trusted the λόγια τοῦ Seod (Rom. iii. 2); to believ-
ers from among Jews and Gentiles is not merely en-
trusted outwardly the λόγος Seot, but God thereby
works in them with a living power (v. 13). We
have thus here, in regard to the history of the king-
dom of God, the genesis of Paul’s objective, funda-
mental view respecting the setting aside of the Jews
and the participation of the Gentiles in that king-
dom, just as in Acts xiii. 38, 89 we have the genesis
of his fundamental view of subjective salvation, of
the doctrine of justification by faith. Then in the
Epistle to the Romans both views are developed
jointly.
5. But it must not be forgotten, that our text is
not the last word of the Gentile Apostle respecting
the Jews. It is rather in the Epistle to the Romana
(chh. ix.—xi.) that he has uttered this. There, with
an extreme, self-denying love, he expresses his pro-
found, continual sorrow on account of the rejection
of Israel (ch. ix. 1-3; x. 1, 2). He places the ulti-
mate aim of his Gentile apostleship in this, that by
means of the converted Gentiles the Jews should be
provoked to emulation (ch. xi. 18, 14). He makes
it the duty of Gentile Christians not to be proud and
severe in regard to the Jewish branches broken off
on account of their unbelief, because otherwise the
same fate awaits us (ch. xi. 17-22). To his Gentile
Church, accordingly, which has so often, alas, actu-
ally fallen into that spirit of arrogance toward the
Jews which he repudiates, and is still for the mos
part ensnared therein, he has rather bequeathed it a
her task, by means of her walk of faith before
Israel, and her loving sorrow in their behalf, to win
over tne blinded people. The Church has a mission
of faith and love to the Jews; she has and should
have a Jewish mission. If among us evangelicalg
this obligation is again here and there acknowledged
CHAPTER
IL. 13-16. 45
and discharged, yet these efforts are but feeble, slight
germs and beginnings. The Jewish mission is still
‘ar too much a thing singular, peculiar; it is too lit-
tle sustained by the intercessory sympathy of the
believing Church. We must in this thing learn to
walk more fully in the steps of our Apostle and of
the Lord Himself, of whom in reference to this very
people Matt. ix. 86-88 stands written. The Jewish
aission, moreover, is in a quite special sense the
nission also of hope. For the very last word of the
Jentile Apostle respecting Israel is this, that the en-
tire people shall yet be saved, and from the receiving
of them again shall a new life stream forth to the
nations of the world (Rom. xi. 12, 15, 23 sqq.).
This national conversion of Israel is, indeed, not a
matter that we can introduce; with other develop-
ments in the kingdom of God, it is connected with
the coming of Christ (Matt, xxiii, 39; Acts ili,
19-21) [Zech. xii. xiii. xiv.—J. L.)]. But in order
to this, to say nothing of the salvation of individual
souls, the Jewish mission has to perform the office
of a forerunner, and prepare the way.
6. The result of the entire development of the
Jewish people during more than fifteen centuries was
their division into a believing minority (v. 14) and
an unbelieving majority (vv. 15, 16), which op-
pressed and persecuted the former. Already, in-
deed, bad the prophets prophesied of the remnant
which alone should be converted (comp. Rom. ix.
27-29; xi. 1-10). This division [Scheidung] being
completed, there came the crisis [Antscheidung], the
judgment (κρίσις includes both) in the destruction of
Jerusalem, from which the believers were delivered
(Pella, &c.), whereas ruin befell the unbelieving peo-
ple. The same result will follow the development
also of the New Testament Church and of the Chris-
tian nations. On this rests the deep, biblical truth
of the distinction between che visible and the invisi-
ble Church, We too stand in the time of separa-
tion, and are advancing toward the crisis.
7. (Vv. 15, 16.) It is worthy of notice that the
ideas of vv. 15 and 16 obviously lean on a sentence
of the Lord, and are evolved from it. Comp. with
v. 15 Matt. xxiii. 84; Luke xi. 49: ἀποστελῶ προ-
φήτας καὶ ἀποστόλους καὶ ἐξ αὐτῶν ἀποκτενοῦσι καὶ
ἐκδιώξουσιν, and with v. 16 Matt. xxiii, 82: καὶ dues
πληρώσατε τὸ μέτρον Tay πατέρων ὑμῶν, and v. 86:
ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην. We thus
see how, under the illumination of the Spirit, the
words of the Lord and the Apostle’s own experi-
ences originated his thoughts. At another time it
was words of the Lord, which the Apostle received
in immediate revelations from heaven. In his escha-
tological teachings which we shall have later to con-
sider, we shall see both kinds of words codperating,
and along with them Old Testament prophecy. The
sayings of Jesus were evidently not unknown to
Paul. With him they frequently sound still in a
freer form (preceding the written determination of
hem).
HOMILETIOAL AND PRACTICAL.
V. 13. Rieger: Where we said: 7 am glad, I
ever think of it without joy, there the spirit, in
which Scripture is written, impels us to say: We
thank God, that He may ever be acknowledged as
she Giver of these joyful providences, and that joy
‘teelf may be so seasoned with salt, that the flesh
shall be less able to attribute aught to itself.—
J. Micu. Haun: How greatly must it rejoice a ser-
vant of the Lord, when he is permitted also to 868
fruits of his labor! Or are we going to find fault
with this joy, even though it be a joy in the Lord?
Or have we perchance any cause to blame the Apos
tle, when, for the strengthening of the faith of ,those
dear to him, he exhibits to them something of the
fair fruits of the Spirit? Did not Jesus Himself firs
tell His churches of whatever good things they had
and then of their evil, if they bad any ?—Ricamr.
Perhaps some one thinks, it was possible for the
Thessalonians at once to accept as the word of God
the word from the mouth of such a gifted Apostle;
but who will require of us now, that we accept for
God’s word everything that sounds from pulpits?
That time also had its own difficulties. Paul was not
regarded at Thessalonica with quite the same degrea
of respect that we can now feel toward him. Out
wardly he was to be looked upon as a mechanic (v,
9); inwardly the opposition he had to endure gava
him great trouble. The acceptance in these circum-
stances of his word as the word of God was pro-
moted by means, that would still be effective in the
case of our expositions at the present day—by
searching the Scriptures, whether those things are
so (Acts xvii. 11). That at least accept as God’s
word, which thou canst so accept with the concur-
rence of thy conscience.—The apostolic word (the
word of the Bible) is God’s word, and certifies itself
as such by its Divine, spiritual working in us (the
witness of the Holy Ghost)—Roos: You experience
a Divine working within you. Before you believed,
there was none of this Divine working. It exists
while you believe, and ever since you believe. You
feel it, and may thence infer that what you believe
is the word of God.—TuE same: Is it not the effect
of the Divine working, that you can allow yourselves
to be harassed by people of your nation, without be-
coming thereby disheartened or enraged? Who has
at any time seen this fruit of the Spirit in an unbe-
lieving Gentile or Jew? Thus the patience and faith
of the saints (Rev. xiii, 10; xiv. 12)—these two
main elements of the suffering and contending
Church—are likewise the main proofs of the Divine
character of her foundation, as laid in the apostolic
word. In this sense the Church is the proof of the
Divine character of Scripture (comp., at ch. i. 6, 7,
Doctrinal Principles, No. 5). This is, indeed, no
glorious proof, such as might strike even the natural
sense, the merely logical or mathematical under-
standing. On the contrary, it is a proof from her
humiliation. But the very fact that the Church of
Jesus amidst all depressing and adverse circum-
stances, and while having the whole world opposed
to her, still endures, is a proof that supernatural,
Divine powers here rule—that Jesus has given to
her the glory which He received from the Father
(John xvii. 22; 1 Pet. iv. 14).—The preached word
as God’s word (comp. Luke x. 16): What this in-
cludes, 1. for preachers (see Doctrinal Principles,
No. 2), 2. for hearers: a. the obligation not to carry
themselves with indifference or even offensively
toward the word, but to receive it as a real message
from God attentively and willingly; b. the blessing,
that from the word thus received there proceed Di-
vine influences upon us.—Prarr: God’s word can-
not be without stir and fruit, wherever it is but
allowed to rule, any more than fire and light in cold
and darkness.—Zwinet1: The persecutors of God’s
word, in order to render it odious, put forward the
name of Luther or Zwingli. The believer alone car
decide whether it 18 God’s word or man’s; that is
46 FIRST EPISTLE OF. PAUL
TO THE THESSALONIANS.
when God works in the hearers, and arouses and
quickens within them the external, preached word,
so that a new man is born.
V. 14. See on v. 13.—Roos: Novices in Chris-
tianity are commonly spared by the Lord sharp tri-
als; but this was not the experience of the Thessa-
ionians, the Lord often indeed showing that He does
not always act according to one rule.—Though in
our Christian world relations are in part changed
from what they were then, yet even now also the
convert has often to suffer, and that severely, from
kinsmen and other companions. But let us be
thoroughly penetrated by the power of the Divine
word, and we are thereby enabled to hearken unto
God more than unto the dearest of men. Then too
have we the best hope of drawing after us those con-
nected with us, when they see how the truth is sa-
cred and precious to us above all things else; this
inspires them first with respect for it, and afterwards
perhaps with love to it.—BrneeL: The same fruits,
the same afflictions, the same experiences of believ-
ers of all places and times afford an excellent crite-
rion of evangelical truth.—Roos: A congregation or
a household of believers may take comfort from the
example of others, and, in particular, converts in
Christianity may do so from the example of older
Christians.—Zwinet1: The churches in Judea be-
lieved first on the Lord Jesus, and then the Gentiles
also followed them; they did not, therefore, follow
the Roman church or the Pope. [Moreover, the
promise given to Peter, Matt. xvi. 18 sq., was ful-
filled in Jerusalem at Pentecost and afterwards, Acts
ii sqq., not in Rome.—RiecGEnsBacn. |
{Martnew Henry: The cross is the Christian’s
mark: if we are called to suffer, we are called only
to be followers of the churches of God; so perse-
cuted they the prophets that were before you, Matt. v.
12.—J. L.]
Vv. 15,16. On the Jews, see Doctrinal Princi-
ples, Nos. 8~6.—The sin of the Jews was peculiarly
grievous, and more grievous than that of the Gen-
tiles; for it consisted not merely in the doing of
evil, but in the rejection of the help offered them
against the evil, in their hostility to the messengers
of salvation, in hardening themselves against the
ever new and higher revelations and more urgent
invitations of God (Matt. xxi. 33 sqq.; xxii. 3-7)
Indeed, the real sin is unbelief (Mark xvi. 15 sq. ;
John xvi. 9; v. 46 sq.). What was true, therefore,
at that time of the Jews is now true of Christians;
since the light shines now for us, fr us is the day of
salvation.—BENGEL : Stubborn resistance to the word
is that which most of all fills up the measure of sin.
And Rieger: He who neglects his own salvation
grudges to see in others greater zeal for their salva-
tion; and so by the persecution of others is the
measure of sins commonly filled up.—DrepRicH:
To love Christ, and that alone, is truly to love Βὰ-
manity; for true humanity is in Him alone, and by
His word it is propagated and trained.—There ig
among us Christians also a Jewish illiberality, which
thinks to please God by drawing the circle in some
one sense very tight. This is a zeal for God, but not
according to knowledge (Rom. x. 2), a zeal which, ag
with the Jews, is ever connected somehow with self-
righteousness (v. 8), and does not duly understand
Christ as the end of the law (v. 4). Let us allow
grace to be really grace, and we shall recognize it
also in its universality, nor will we make the strait
gate still straiter. We learn to unite with a strict
conscience a wide heart and a free vision.—PFaFF :
God seldom punishes the first sin, but He suffera
iniquity to mount for a certain period and to a cer-
tain pitch. When it has reached the measure fixed
by Him, He breaks in with His judgment; but this
limit is not very discernible before the event. Fore-
tokens of it, however, are not obscurely to be in
ferred from, for example, the long duration and hei-
nousness of the sins, from contempt of the richly
proffered means of grace, from obduracy, &c.—
Burkiit: It is a singular support to suffering saints,
to consider that Christ and His Apostles suffered be-
fore them, and by His sufferings has sanctified a state
of affliction and persecution to them.—A spirit of
persecution seems ofttimes to run in a blood,
and passes from parent to child through many genera-
tions. The Jews killed Christ, stoned the prophets,
and persecuted the Apostles. — Paul ranks them
that are enemies to the preaching of the gospel
with the obstinate shedders of Christ’s blood;
they are enrolled amongst the capital 2nemies of
mankind.—J. L.]
I.
Ca. I. 17-Cu. 1Π. 18.
What Paul did for the Thessalonians after his departure.
Cu. 11.
17-20.
1. He had once and again earnestly purposed to come unto them, but was hindered.
17
But we, brethren, being taken [having been bereaved by separation] from
you’ for a short time, in presence, not in heart, endeavored the more abundantly
18 [the more ab, end.]* to see your face with great desire.
Wherefore*® we would
have [wished to, ἠθελήσαμεν] come unto you, even I Paul, once and again [>oth
19 once and again, καὶ ἅπαξ καὶ δίς] ; but [and, καί 7 Satan hindered us.
For what is
our hope, or joy, or crown of rejoicing [glorying]*? Are [Or are]* not even ye
[ye also, καὶ ὑμεῖς], in the presence of [before, ἔμπροσϑεν] our Lord Jesus Christ‘
20 at His coming? For ye are our glory and joy.
CHAPTER II. 17-20.
4"
1 V. 17.-- [ἀπορφανισθέντες ὑμῶν.
German: verwaiset von euch; Vaughan: “literally, orphaned from you,"
ἀφ᾽
The double ἀπό emphasizes the ξοὶ of separation ; ὀρφανισθ., the feeling of bereavemtent and desolation that οπβυοά,--
Peile, E:licott, Vaughan and others: torn from you; Peile adding, and bereaved. Jowett: bereaved in being taken from
you ; Robinson: “ bereaved and separated.”—J. 1.1
2M, ρα Sg Greek order, ‘ throwing the emphasis more distinctly on the more abundantly” (Ellicott).—J. L.]
§-V.18.—
others, read, after Sin. A. B.
Reiche and others, retain διό of the received text.
nstead of διό Lachmann, Liinemann [Tischendorf in the first and latest editions, Alford, Ellicott] and
D. F. G. and some other manuscripts, διότι, whereas Tischendorf (ed. 2), De Wette,
At any rate διότι must be = on which account, therefore, and sa
equivalent to διό, as Linemann also supposes; but elsewhere διότι is with Paul = because; comp. in our Epistle ch. ik
8; iv. 6.
4 Υ. 19.--[καυχήσεως. See the English margin, and 2 Cor. vii. 4; comp. also Rom. xv. 17, and the several instances
(6 out of 12) in which the noun is in our version rendered boasting.—J. L.]
δ 7.19.—[The 4 before οὐχὶ καί is wanting in Sin.!, but was added by correction; and the same thing is true of ἡ
before χαρά in v. 20.—J. L.]
6 δὰ 19.
.—[Ellicott : ‘‘ The addition χριστοῦ (Rec. with F. G. L.; many Vy.) is rightly rejected by Lachmann, Tisch
endorf, and most modern editors,” and our German text.
EXEGETICAL AND CRITICAL.
1. (V.17.) But we.—'Hyés, emphatic in itself
and by its position in front: As to what concerns us.
Having spoken, vv. 13-16, of the Thessalonians
(comp. the ὕμξις standing foremost with like empha-
sis in v. 14), Paul again reverts to himself, in order
to do away with a second imputation or doubt, as if,
since he has been gone from the Thessalonians, after
they had been readily persuaded and won over, he
had left off caring for them. Suspicionem contemius
et negligentie preevenit (Catvin; similarly Psxr
and others). Thus, as the first section (ch. i. 2-ii.
16) sketches for us a lively picture of Paul’s ministry
at Thessalonica and of the founding of the church
there, a like sketch is given in the second section
(ch. ii, 17-iii, 18) of the manner in which, during
the interval of some six months that has since
elapsed, the founder of the church has cared for it
and been active in its behalf. This authentic infor-
mation respecting the Apostle’s doings in the estab-
lishment and rearing of churches is of high value.—
[ἡμέις, resumed from v. 18, and now contrasted—
3é—with the persecuting Jews of vv. 15, 16. So
Linnemann, Atrorp, Exticorr.—J. L.]
2. Bereaved of you.—Curysostom: Paul does
not say separated, but more than that. ᾿Ορφανός
and ὀρφανίξω are even in the classics used, not
merely of children bereaved of their parents, but
also of parents bereaved of their children, and in
other similar relations. The expression is one of
tenderness, and belongs to the same category as the
figure of the mother (vv. 7, 8) and of the father (v.
11) [so that Paul does not really compare himself to
a child, as Curysostom &c. improperly assume.—
Riecensacu]. The Apostle would, first of all, inti-
mate to his readers, that, so far from having forgot-
ten them, his separation from them has been for him
a painful experience. Hence also the two additions:
for the space of an hour, that is, only a very short
time, as we say: for a moment (elsewhere πρὸς ὥραν,
for a short time, Philem. 15; Gal. ii. 5; 2 Cor. vii.
8, or πρὸς καιρόν, for a time at least limited, Luke
viii. 13; 1 Cor. vii. 6; here both are strengthened
by being joined together), and: én presence only, not
n heart, which ever remained with you (dative of
reference, comp. 1 Cor. v. 8; and, on the opposition
between πρόσωπον and καρδία, 2 Cor. v. 12; 1 Sam.
xvi. 7, LXX.). Thus: We had almost no sooner
been parted from you, and that only outwardly, not
inwardly, than we again had a great longing to see
you. [Πρὸς καιρὸν ὥρας does not state that the sepa-
ration altogether lasts but a short time, as if Paul
here anticipated the fulfilment of the wish expressed
in ch. iii. 10 (De Werte, Kocw), or even thought of
the reunion at the approaching parousia (OLsHavu-
sEN).—Rigeensacn ].
8. Endeavoured quite earnestly [the more
It is wanting in Sin.—J. L.]
abundantly endeavoured ].—When the idea, with
which the comparison exists, is at once understood
from the context, it is not uncommon for the com-
parative to stand alone, and it then has the force of
a positive, as in Acts xvii. 21; especially does this
happen with the comparative of adverbs, as τάχιον,
μᾶλλον, περισσοτέρως. ALEX. Burrmann,
Grammatik des neutestamentlichen Sprachgebrauchs,
1859, p. 72 (on the form περισσοτέρως, ibid, p. 61).
If it is desired to specify the idea round which the
comparison turns, it is evidently from the connection
the πρόσωπον purposely repeated in opposition to
καρδία: Because the Apostle was not separated from
them in heart, though in face [presence], he there-
fore strove the more keenly to see again their face
also.+ Legs suitable suppleinents are introduced by
others. Ἐν πολλῇ ἐπιϑυμίᾳ is a reiterated con-
firmation of ἐσπουδάσαμεν. The one confirmation
stands at the beginning, the other not less empbatic-
ally at the close, of the sentence. Here also the
Apostle’s love again shows itself so fervent, and as it
were that of a bridegroom, that Cnrysosrom, im-
pressed thereby, remarks: ἐρώμενος ἣν μανικός τις
καὶ ἀκάϑεκτος καὶ ἀκαρτέρητος εἰς piAlay.—To see
your face isa select phrase of love, instead of the
more prosaic to come unto you of v.18; comp. ch.
iii. 10.
4. (V. 18.) Wherefore we wished to come
unto you.—From the general disposition, v. 17,
proceeded positive resolutions, for the non-fulfilment
of which Paul is not to be blamed.—Ey& μὲν
Παῦλος: μέν solitarium for the greater prominence
of the subject. From this too we see, as from
καρδίας v. 4, and ψυχάς v. 8, that in the first person
plural Paul intends to include Silvanus and Timothy
(Liinemann). Had he meant himself alone by it,
the addition of ἐγὼ μὲν Παῦλος would have been
unnecessary. But here especially he had to distin-
guish himself, because indeed Timothy had in the
meanwhile come to Thessalonica. But having once
singled himself out, he afterwards speaks even of
himself alone in the plural, so even in our verse
ἡμᾶς, and with peculiar distinctness in ch. iii. 1, 2.—
Ka) ἅπαξ καὶ δίς, not simply δίς, nor yet ἅπαξ καὶ δίς
(which is used indefinitely = more than once), but
stronger than the former expression and more pre-
cise than the latter: both once and twice, not only
* [Περισσοτέρως occurs eight times in Paul’s other Epise
tles (besides Heb. ii. Land xii. 19), and in some of those in
stances does it stand for the positive.—J. L.]
t (So De Werre, Koca, Exticorr, and others. The ob-
jection to this is, not merely that, had the separation been
in heart, there would have been no desire whatever to see
them again [LUNEMANN), but that οὐ καρδίᾳ is simply an
incidental, parenthetical correction of the main thought,
ἀπορφανισθέντες ἀφ᾽ ὑμῶν. I prefer Catvin’s explanation:
The writer’s love, instead of being lessened by absence, waa
rather the more inflamed thereby (and so ARETIUs, GILL,
Winer, Worpsworts, VAUGHAN, and others).—J. L.]
t [See Notes in my Revision of this verse.—J. L.]
48 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
once but twice (comp. Phil. iv. 16): “ testatur non
subitum fuisse fervorem, qui statim refrixerit, sed
hujus propositi se fuisse tenacem, quum varias occa-
siones captaverit ” (CALVIN).
5. And Satan hindered us.—Instead of δέ,
Paul chooses the Hebraistic connective, which in this
cage is almost the more energetic.—Satan, the per-
sonal devil (comp. ch. iii. 5), in whose existence,
therefore, Paul not merely believes, but refers to his
agency even such comparatively trifling and external
matters, because therein there lies prepared a hin-
drance to the kingdom of God (comp. Eph. vi. 12;
otherwise at Rom. i. 18; xv. 22; Acts xvi. 6 sq.).
The Apostle, then, does not everywhere, and as a
matter of course, speak of Satan, but he knows how
with testing insight to distinguish. There is nothing
about him of mere cant. In what the restraint con-
sisted, we know not; only it cannot have been an
accumulation of business, or anything of that sort,
but must have been something of evil—whether on
the side of the Thessalonians or on that of Paul.
In the first case we should have to think with Dr
Werte &c. of the enemies of the gospel αὖ Thessa-
lonica, whose hatred had been a source of danger to
the Apostle on his arrival in Thessalonica; in the
other case, either, with Carysostom and others, of
-trials in the churches where Paul had since been,
which rendered a removal from them impossible for
him, or, perhaps better, of some sickness of the
Apostle, and in connection with this we might think
of Satan’s messenger, 2 Cor. xii. 7—a topic, it is
true, on which we know just nothing very clear and
certain. (Comp. also ch. iii. 7.) It is even very
possible that both kinds of reasons concurred ; that
the first time, for exainple, and this would best agree
with v. 17, Paul desired to turn back again to Thes-
salonica from Bercea, but was hindered in that by
the Thessalonian Jews (Acts xvii. 13.—See Catvin,
Bryeex, and others.)
6. (V. 19.) For.—Paul gives the reason of his
longing after the Thessalonians, and of his repeated
purpose to come unto them. J/lum desiderti ardo-
rem inde confirmat, quia in ipsis felicitatem suam
aloe repositam habeat ; perinde enim valet
cee sententia ac si dixisset: Nisi me ipsum oblivis-
car, necesse est ut vos expetam (CALVIN).
4, Who* [What] is our hope, &.—*H οὐχὶ
καὶ duets belongs to τίς, and it is, of course, merely
incidental that 4 is coincident with the 4 before χαρά
and στέφανος ; ἔμπροσϑεν τοῦ κυρίου &c. belongs to
ἐλπὶς ἢ χαρά &c.t But ἢ οὐχὶ καὶ dues is pur-
posely put between, so that ἔμπροσϑεν ὅσ. attaches
itself immediately to these words, because the Apos-
tle would have it observed that, so far from his rela-
tion to them being a transient one, it is rather to
reach on to the coming of Christ, and verify itself
before the eyes of the Lord.—Hope and joy, here,
of course, cbjective = the subject of hope and joy.
This the Thessalonians are not, in so far as Paul
hopes in regard to them that they shall be found
blameless (LisNEMANN), but in so far as they are the
fruits of his ministry, after which the Lord at His
return will inquire (see Luke xix. 15). To this also
there is special reference in στέφανος καυχήσεως, an
expression derived from the garland that crowns the
competitor at the goal in the successfully contested
race (1 Cor. ix. 25; 2 Tim. ii. 5; iv. 8). Καύχησις,
moreover, is not glory in the objective sense, but
* (So LvtHer, and other German versions.—J. L.]
t [This is frequently indicated by a comma after καυχή-
gvews, and another after vuecs.—J. L.1
glorying ; not gloria, but gloriatio ; and so a crown
for glorying = in which I may glory (comp. Ez. xvi.
12; xxiii, 42; Prov. xvi. 81; LXX.). Roos: We
hope on your account to have some great experience
at the coming of Christ; we shall then be able to
rejoice over you; we shall be able to parade with
you, as one parades with a crown won in a contest
of the games.—Ye also, as well as other churches;
those, for example, in Philippi or Corinth (see Phii,
iv. 1; 2 Cor. i, 14—-parallelisms also for the expres«
sion).
8. (V. 20.) Ye are verily* [For ye are],
&c.—I'dp confirms and strengthens the readily un-
derstood affirmation in the oratorical question of v.
19 (comp. Winer, p. 896). Our glory and joy.
The expression glory [Herrlichkeit] is properly re-
tained in translation here also by Ewarp and J.
Micn. Hany, and is by the latter emphasized in a
theosophic way. Adta is weakened, when rendered
merely by renown or honor [Litnemann: Ltuhm ¢
Lurnen, De Werre: Ehve—J.L.] (Comp. 1 Cor.
xi. 7, where the woman is called the δόξα of the
man, the man the εἰκὼν καὶ δόξα of God; and 2 Cor.
viii. 28, where approved brethren are distinguished
by the title, δόξα Χριστοῦ.) As δόξα in God Him-
self is His life-impression, life-form (see at v. 12
Doctrinal Principles, No. 8), so with such genitives
it denotes the representation of the life, resting on
the communication of life,—the copy, standing in
essential connection with the original, belonging tc
it, and forming as it were one whole with it, so that
the latter is surrounded by it with a balo, as the sun
by its beams, as the head by the crown (δόξα parallel
with στέφανος καυχήσεως). Thus it is with the man
and the woman taken from him; with Christ and
believers ; with Paul and the spiritual children be-
gotten by him.—That such objective, actual glory
then becomes in the subjective experience a matter
of joy, lies in the nature of the case.
DOCTRINAL AND ETHICAL.
1. (V. 18.) Satan appears in Scripture in a three-
fold activity ; as tempter and seducer, as accuser, ag
destroyer. In the first relation he is the first and
perpetual author of sin amongst men (6 πειράζων, ch.
iii, 5; Matt. iv. 3; 6 πλανῶν, Rev. xii. 9). As ac-
cuser (κατήγωρ, Rev. xii. 10), he secks, when the
sin is accomplished, to make the most of it with
lying exaggeration before the Divine Judge (Zech.
ili. 1), and also to exhibit it in the worst possible
colors before our inner judge, the conscience, in
order to bind the sinner inwardly, rendering him
fainthearted and paralyzing his resistance to sin.
Here belong the two most common names of the
devil, the Hebrew jon, properly adversary, espe-
cially in court (comp. 130W>, Zech. iii. 1, and
ἀντίδικος, 1 Pet. v. 8), and the Greek διάβολος, in:
former, slanderer, defamer, properly one who strikes
through with words. As destroyer (comp. ᾿Απολ-
λύων, Rev, ix. 11) Satan works, in so far as he, 88
prinoe of the fallen world, sets in motion all the
* [Ihr setd ja—making the γάρ intensive, as is done also
by Luruer, ScHOLEFIELD, Exicorr, and many others. But
the rendering of our common version is quite as good ;—the
20th verse now justifying, as if “after reconsideration ”
(Wesstrr and Witxinson), the confident tone of the pre-
vious question by the trifmphant assertion of what is there
only strongly ee The reader will notice likewite the
emphatic eore.—J. L.]
CHAPTER II. 17-20.
49
powers of physical and moral evil against salvation,
the kingdom of God, and in behalf of mischief,
which in the last instance is ἀπώλεια, eternal dam-
nation. It is thus that he appears in our text. In
the two first relations he is a liar; in the last, and—
in so far as that lies as the ultimate aim at the bot-
tom also of the earlier—in all three, a murderer
(John viii. 44). In the case of Judas he succeeded
first in his trade as a seducer, then in that of an ac-
cuser ; hence the end of the former in despair and
suicide, whereby he fell a prey to the destroyer.
2. (Vv. 19, 20.) Paul's hope is to be adorned
with the fruits of his ministry before the Lord at
His coming. Holy Scripture everywhere lays stress
on this point, that every man shall receive his own
reward according to his own labor (1 Cor. iii. 8).
The fundamental relation of every man to God in
respect of faith or unbelief decides the question of
his happiness or misery (Eph. ii. 8; Mark xvi. 16;
John iii. 18, 36; v. 24). But within these two great
classes there is still possible an extraordinary diver-
sity in the life-acting of faith or unbelief—in prac-
tical honesty and dishonesty. Through faith we are
become children of God; but now we must yield
ourselves to be also trained as such, and renewed
ever more and more into the image of the Father
and of our First-born Brother (χάρις παιδεύουσα,
Tit. ii, 11, 12; comp. Heb. xii. 7-10; Col. iii. 10;
Rom. xii. 2; viii. 29; 2 Cor. iii, 18), that we remain
not weak, new-born children, but grow to the ripe
age of a perfect man (Heb. v. 18, 14; comp. Eph.
iv. 18, 14). We are rooted in the right ground and
soil, and bear within us the full germ of life; but
for that very reason it concerns us now to grow and
bring forth fruit (Col. ii. 7; 1. 10, 11; Matt. xiii.
23; Mark iv. 26-28; John xv. 2; Phil. i. 9-11).
The whole walk of a man contributes to the forma-
tion of his disposition and character; all the issues
of the life exert a formative reacting influence on
our inner man—impress and stamp themselves also
in ourselves (character from χαράσσω). In the Di-
vine judgment, therefore, justification and condem-
nation are made to depend even on our words (Matt.
xii. 86, 37); but especially is our fate determined
according to our works, or (in the singular) our
work, life-work, so far as therein is exhibited the
total result of the religious and moral life, rearing
itself on the foundation of faith or unbelief (Rom.
ii. 6; 2 Cor. v.10; Rev. ii. 23; xx. 12 sq.; xxii.
12; Matt. xvi. 27; John v. 29). As a man walks,
so he becomes; and as he becomes, 80 is he also in
death ; his works do follow him (Rev. xiv. 13), and
agreeably thereto his destiny in that other world
spontaneously shapes itself; on which account there
will be among the blessed and among the lost very
different degrees of glory or of torment (comp., for
example, Luke xix. 17-19; xii. 47 sq.; Matt. xi.
22-24: 1 Cor. iii. 12-15. Of course, this is not the
place to go into more precise definitions respecting
heaven, hades, hell, the first and second resurrec-
tions, &c.). By this view justice is done also to the
scriptural idea of reward, without our falling into the
Catholic idea of merit. And in this way, especially,
sanctification, a spiritual walk, inward growth, and
the outward activity of the life, here acquire an im-
portance which in the original Protestantism was not
duly recognized and acknowledged—a defect, that
has been in many ways prejudicial, and here and
there is so still, to our evangelical doctrine and prac-
tic. It is true, our Confessions teach emphatically,
that faith by an inward necessity brings forth good
4
works; and yet the main point of view, from which
they had to handle this doctrine over against
Catholicism, was the negative one: that righteous.
ness and salvation depend neither for their attain-
ment nor their preservation on good works, For
this reason, and the kindred one, that for the doo
trine of faith and justification that of regeneration
was neglected, it was impossible for the idea of sane
tification, and what is connected therewith also in
eschatology, to reach fully its positive, scriptural de-
velopment and significance. Meanwhile, there is by
no means any want of good suggestions, particularly
in Melancthon’s excellent discussion de dilectione et
impletione legis in the Apology for the Augsburg
Confession.
3. (Vv. 19, 20.) Whatever work we perform in
an earthly calling, even in art and science as such,
belongs to the domain of the perishable—of means,
not of everlasting ends. Only what of good or evil
is wrought in the souls of men is of eternal import.
And the highest service is to help a soul to the life
in God. On this rests the singular dignity, and also
the responsibility, of the ministerial office. In an
altogether peculiar sense, this is work for the day of
Jesus Christ, whether we are now good shepherds or
hirelings.
4, Paul hopes on the day of the Lord to be sur-
rounded by those converted through him, as by a
glory. This δόξα, this crown of glorying, is the true
halo, when, coming into the presence of the heav-
enly Judge, one is able to say: Behold, I and the
children whom God hath given me. At His coming
the Lord will present to Himself His entire Church
glorious, without spot or wrinkle (Eph. v. 27; 2
Cor. xi. 2). But the Church is an organism, not
merely in the sense that the body as a whole depends
on the head, but also in that it is composed of vari-
ous members, the weaker depending on the stronger.
Thus do spiritual children hang on their spiritual
fathers, and are as it were embraced in them, and
ruled by them. In this sense Paul hopes to be sur-
rounded by his Gentile churches; in this sense is
the promise made to the Twelve of ruling the twelve
tribes of Israel (Matt. xix. 28; Luke xxii. 29, 30).
This agrees with the fundamental view which Scrip-
ture, in this case also the true interpreter of experi-
ence, takes of humanity. It regards it, not as an
atomic mass of individuals, but as an organism, de-
pending for its natural life on Adam, for its spiritual
life on Christ ; and that in such a manner, that from
these two genealogical heads the membership branch-
es off to every single individual. Hence the im-
portance of progenitors and their primitive doings in
the sphere itself of nature and of race (Adam,
Shem, Ham, Japheth, Abraham, David, &.; Adam’s
fall, Ham’s misdeed, Abraham's faith, the gracious
treatment of David’s descendants for David's sake,
&c.), just as prominent prophetic and apostolic per
sons are centres of light and union in the spiritual
sphere. The case is similar with the Lord of the
world’s history.
HOMILETICAL AND PRACTICAL,
Vv. 17. The Apostle’s loving union with his
churches even when absent from them. J. Mica.
Hann: In the Apostle, who certainly loves all the
children of God, and even all the Lord’s dearly re-
deemed, with a priestly, cordial love, there is yet a.
predilection for his spiritual children (1 Cor. iv. 15:
50 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
Gal. iv. 19). The reason of that is the closer affin-
ity of spiritual kindred. If it is so in the earthly
nature, and cannot be said to be improper, who then
shall blame it in the spiritual? Whoever blames it,
would mend an arrangement of the Creator, who is
also our Redeemer.—Riecer: As matters now
stand with us, we are unable to estimate what a ben-
efit it was to come together in person, and strength-
en one another concerning the common faith.—
Dizpricn: Christians may well even long to see one
another, whilst they are in the flesh; worldlings are
soon fain to get out of one another’s way.—[The
same principles of the new creature, that led the
primitive Christians to delight in personal inter-
course with one another (comp. Acts iv. 23; xx. 38;
Rom. i. 11; xv. 24; 1 Thess. iii, 6; 2 Tim. i. 4;
2 John 12; 8 John 14), were still more powerfully
operative in their relations to their Lord (comp.
John xiv. 8, 19; Phil. i, 28; 1 Thess. iv. 17;
1 John iii. 2; &—J. L.]
V. 18. Carvin: It is certain, that whatever
opposes the work of the Lord proceeds from Satan.
Would that it were a firmly settled conviction in all
pious souls, that Satan is contiaually making every
effort to retard or hinder the edification of the
Church! We should certainly be more intent on
resisting him; we should have more at heart the
preservation of sound doctrine, of which Satan
takes such eager pains to rob us.—A part of that
sound doctrine is the doctrine of Satan himself.—
[Bishop Witson: Non-residence. N. B. It is the
work of Satan, and his desire, to keep a pastor from
his flock.—J. L.]
Vv. 19, 20. It is important that a man should
not merely be assured of his gracious standing and
salvation, which, indeed, is the first thing and most
important, but should also be zealous to bear fruit
for the day of the Lord, and to be able hereafter to
say to the Lord: Lord, my pound hath gained ten
low, and cover with false humility his own drowai-
ness and sloth.—A great and main point for the
preacher, that he appear not empty before the Lord
in His day.—Catvin: At the last day Christ’s ser-
yants will obtain glory and triumph according as they
have spread abroad His kingdom. Therefore should
they even now rejoice and glory in nothing save tha
blessed result-of their labor, in seeing the glory of
Christ advanced through their service. In this way
also they will attain to a true love for the Church.—
Tueoporrt: Paul has compared himself to a
mother (v. 7), and mothers are wont to call their
young children their hope, joy, &c.*—CHRYSOSTOM :
Who would not exult in such a numerous and well-
bred troop of children?—To whose lot fall these
joys of spiritual paternity? Do we even know any
thing of them?—The Apostle’s joys and cares of
spiritual fatherhood are a pattern for us also in re-
gard to our children after the flesh, how we should
be faithful in our families, and should carefully en-
gage that not one of the members be lost.—To keep
the coming of the Lord at all times before our eyes,
that is to be likeminded with the Apostles—Rix-
cer: In the gospel the Lord’s coming shines in
upon us 80 near, that it affords us already at every
step much light for our feet.—[Marrnew Henry:
The Apostle here puts the Thessalonians in mind,
that though he could not come to them as yet, and
though he should never be able to come to them, yet
our Lord Jesus Christ will come; nothing shall hin-
der that.—Brnson (Mackxyicut, Barnes, &c.): Paul
expected to know his own converts again in the
great day ; and particularly to rejoice in them. We
may, therefore, hope to know our friends in the
future state.—J. L.]
* [In this suggestion THroporet, as usual, follows
Curysostom. WorpswortH: ‘*These are my jewels,’ as
the Roman mother, Cornelia, said of her offspring. Comp.
gpounds (Luke xix. 16).
1
Prov. xvii. 6, στέφανος eee τέκνα τόκνων, καύχημα δὲ
He can also set his aim too | τέκνων πατέρες avTav.’—J.
Cua. III. 1-5.
2. Being unable to come himself, Paul sent Timothy.
‘Wherefore, when we could no longer forbear [endure, στέγοντες], we thought
itygood [thought good, εὐδοκήσαμεν 5 Sin., as B.: ηὐδοκήσαμεν] to be left at [left behind
in, καταλειφθῆναι ἐν] Athens alone, and sent Timothy our brother, and minister
-of God, and our fellow-labourer [our brother and fellow-labourer with God]? in
the gospel of Christ, to establish you, and to comfort you [exhort]? concerning
[in behalf of]* your faith, that* no man [no one, μηδένα] should be moved by
ἫΝ év] these afflictions; for yourselves know that we are appointed thereunto
unto this we are appointed, εἰς τοῦτο κείμε3α]. For verily [For even, καὶ γάρ]
when we were with you, we told you before that we should suffer tribulation
[are to be afflicted, μέλλομεν ϑλίβεσϑαι):; even as [as also, καϑὼς καί 7 it came to
pass, and ye know. For this cause, when I [I also, κἀγώ] could no longer for-
bear ἄρον στέγων], I sent to know your faith, lest by some means [lest haply,
μήπως} the tempter have [had] tempted you, and our labour [toil, κόπος] be
{should prove, γένηται] in vain.
1 V. 2.—Among the many variations is that one which first lies at the basis of the different readings, and presents a
gnitable advance: τὸν ἀδελφὸν ἡμῶν Kat συνεργὸν τοῦ θεοῦ (1 Cor. iii. 9). (This reading is followed by Griesbach and
nearly, all the later editors, as well as by our text.
; v Cod. Sin. thus: τὸν a6. ἡμῶν καὶ διάκονον Ocod.—J. L,
Υ. 2.— fwapaxadéoat, as in ch. v. 1; v. 14; 2 Thess. iii. 12; &c.; here closely connected with its object in v. 8.--
CHAPTER II, 1-5
δ]
*fhe second ὑμᾶς is cbt i Schott, Lachmann, Tischendorf, Alford, Ellicott, Wordsworth (after Sin. A.B. D.1 F.@
&e.), and by our text.—J.
V.2.—[eures Glaubens halber. This represents the reading, adopted by Griesbach and later editors generally, of
ὑπέρ (Sin. A. B.D’. &c.), instead of περί. --, L.]
V.3:—The Recepia τῷ is supported only by minuscules ; the best manuscripts [including Sin.] give τό (see Winer,
6th edit. § 44, 5. 3).
EXEGETICAL AND CRITICAL.
1. (V. 1.) Wherefore (because ye are thus our
joy, ch. ii. 20; my crown of glory, which I hope to
bring before the Lord, ch. ii. 19),* when we, &c. ;
more exactly: + as those who could not longer en-
dure it. Zréyw, in old Greck, to cover, then (of a
vessel), to contain, and then (Philo and Paul), to en-
dure; so 1 Cor. ix. 12; xiii. 7. This suits our
place; but not, ἕο conceal. No longer endure,
uamely, to be separated from you, and hindered
from coming to you (ch. ii. 18).$ There is tender-
ness in the fact, that his anxiety is scarcely hinted
at, is at most intimated in the expression στέγοντες,
and is not more distinctly announced till v. 5.
2. We thought good, were pleased (ch. ii. 8;
the imperfect, continuously) ; here the aorist (on one
occasion); CALVIN: promtam animi inclinationem
designat.§ The plural, according to the restriction
already introduced by the explanation in ch. ii. 18,
οὐ Paul alone; for ch. iii. 1 sqq. is closely connected
with what precedes; equivalent, therefore, to the
singular in v. 6. Otherwise Grorius, Bence, Roos,
Hormann, who, because the singular first comes at
v. 5, think that the plural here does not denote Paul
oe (and so Roos and Hormann at v. 6 also). But
all three (ch. i. 1) cannot be meant; Timothy, being
sent forth, is not one of those left alone. We
shoula shus have to understand by the plural two out
of the three; but that is more arbitrary than to ex-
plain it (after ch. ii. 18) of Paul alone, {as is done
by Scoot, De Wertz, Linemann, ALrorp.—J. L.]
Generally indeed, it is he who decides. With this
too Acts a “iii. 5 is at least more readily reconciled.
8. (V. 7.) In Athens, &., and sent, &.;
therefore frm Athens. According to Acts xvii. 15
Paul sends a nessage from Athens to Berea, that
Silas and Timothy should come to him with all
speed ; accordin,; to Acts xviii. 6 they both came to
him at Corintu from Macedonia. With this agrees
1 Thess. iii. 6: Timothy comes from Thessalonica
(Macedonia) to Pau', with whom Silvanus also is
present during the writing of the letter. The narra-
tive in the Acts has in the interval a gap, that can
only be filled up conjecturally. Hither (1a.) both
bad come to Athens, and from that place had again
been sent to the north, Timothy to Thessalonica,
Silas perhaps to Philippi (aso in Macedonia). (If
ἐπέμψαμε included also Silvanus, this would’ be a
necessary supposition.) Or (1b.) only Timothy had
come to .ithens, and been sent to Thessalonica, |
Silas beinz still detained in Beroa (likewise in
Macedonia). Or lastly (2.) both did not come to
* [So Lineusnn; but better, with Aurorp and Exui-
corr after Ta»oporeT and Carvin: Because of our affec-
tion, and unavailing desire to see you.—J. L.] .
| [As better representing the subjective μηκέτι with the
participle.—J. 1,.} ᾿
Ἐ [Lhis is not expressed by our Common Version, which
ἨΧΙΧΌΟΥΤΥ follows, though his paraphrase also is: ‘no
-onger able to control ny longing, &c.”—J. L.] i
ἔξ [Rather, a conclusion, determination of the judgment
end will, as ALForp, Exucorr, &c.—J. L.] ;
| [So Macknient, Pstey (see bis Hore Pauline. ch.
x. No. iv., with Jowrrr’s unsatisfactory criticism), E.u-
corr and others. Comp. ConyBsare and Howson’s Life
and Epistles of St. Paul, London ed., vol. I. p. 409, and the
Note at the end of ch. xi.—J. Le]
Paul, so long as he lingered in Athens, but the lat.
ter (moved, it may be, by accounts of persecutions
in Thessalonica) sent after the first order (for them
to come) a second in like manner from Athens to
Bercea; that Timothy, instead of coming to him
directly, should rather go in his stead to Thessaloni-
ca, and only after that follow in his route (so Hue;
WixseLerR, Chronol. des apostolischen Zeitalters,
249). He would thus have countermanded Timo-
thy’s expected arrival in Athens. This would accord
well with ἐπέμψ. (without éxeiSev); less naturally
with xaradems., which, strictly taken, signifies not
merely left alone, but left behind alone. Difficulty
there is none, only a gap, which cannot be filled up
incontestably in only one way.
4, Our brother, &.—The Cod. B. gives, our
brother and fellow-laborer ; A. and Sin., our brother
and God’s servant ; others, and God's servant and
fellow-laborer ; the Recepta (not altogether after
late authorities only), our brother and Glod’s servant
and our fellow-laborer, where the arrangement ig
wanting in solidity ; we should have to justify it per-
haps thus: as God’s servant he is our fellow-laborer.
But the reading which first lies at the basis of all
the variations is that followed above (D. Ambrosias-
ter); διάκονος Seov is common, sometimes in a com-
prehensive (2 Cor. vi. 4), sometimes in a narrower
sense (Acts vi.; 1 Tim. iii, 8). fy fellow-laborer,
says Paul, Rom. xvi. 21; God’s fellow-laborers, 1
Cor. iii. 9. In the glad tidings of Christ; in the
act, that is, of preaching the same.—lIt can scarcely
be said that Paul gives Timothy these several titles
of honor involuntarily, and on account merely of the
latter being his faithful helper (Liinemann); he
probably means also to show the Thessalonians what
a helper he has deprived himself of for their sake
(Curysostom) ; quo melius ostenderet quam bene illis
consultum voluerit (CaLvIN); and at the same time
to certify his own perfect agreement with Timothy,
and confirm whatever he has done (Von Geriacu).
Somewhat too refined perhaps is Hormann’s conjec-
ture, that they were not, because Paul had not come
himself, to think too highly of the coming of Timo-
thy, and that he desires to guard aginst this.
5. To establish you (in the persecutions;
that Timothy was to do) and to exhort, literally,
to call to, which is to be understood, according to the
context, either of exhortation or of comfort (Acts
xv. 82; 2 Thess. ii. 17). But Paul expresses no dis-
trust of their standing as believers. That the oldest
authorities omit ὑμᾶς after mapax. makes no differ-
ence in the sense; nor yet that they read ὑπέρ in-
stead of mepf. For the former likewise means on
account of, in consideration of, a8 in Rom. xv. 9; 2
Cor. i. 8; 2 Thess. ii. 1; at least, it is not necessary,
with Linemann [Jowetr, Atrorp, Ex.icorr], to
press the signification in favor of, for the benefit of
(in order to support your faith),
6. (V. 8.) That no one should be moved,
&c.—Zaivw (from σέω, σείω), in the New Testament
only here, means to move to and fro; of dogs, ¢
wag the tail ; hence to flatter, deceive through flac
tery (so in many places in Wetstein). Thus ΒΕΝΘΕΙ,
that no one be deceived (by enemies, relations, hi
own heart); similarly Ritcxerr: blanditiis corrumr
52 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
a sense suggested also by Worpsworra, after
HEOPHYLACT; likewise Jowrerr: “ποὺ simply
moved, but rather moved to softness."—J. L.] On
the other hand, the Greek interpreters (familiar with
the language), and so the moderns generally, in-
cluding Linemann, understand by it, to be moved,
shaken, like carevSijva: of 2 Thess, 11. 2, Hormann
disputes this explanation, reduces even Liinemann’s
examples from the classics to the sense of deluding,
and understands thus: in (in the midst of, not by
means of) the persecutions seeming well-wishers
might delude you with suggestions.—T¢@ could not
mean because that (as in 2 Cor. ii. 12 [13]), but
must be equivalent to εἰς τό, for the end that, like
the Hebrew >. But this were without example,
and, besides, the accusative τό is attested by almost
all the uncials. The latter Linemann [Atrorp]
understands as in apposition to eis τὸ ornp. &.:
that is to say that; which is as much as to say
that ;—not good. Others [Scnorr, Kocu]: in
reference to, ag in Phil. iv. 10 (where, however,
another view is possible); best (Ewatp, Hormann
[Winer, De Werte, Exticorr, Weester and Wsz-
KInsoN]): it marks the purport of the charge, of
the παρακαλέσαι ; comp. ch. iv. 1, 6.
ἡ. In these afflictions; which after Paul’s de-
parture befell the Thessalonians as well as him (ch.
ii. 14). From v. 4 it is inferred that they imme-
diately subsided. That they might return any day,
and did actually break forth again, is shown by 2
Thess. i. 4. Curysostom and others err in suppos-
ing that he speaks of his own afflictions, by which
the Thessalonians were rendered anxious, as soldiers
are by the wounding of the general.
8. Flor yourselves know, without any repeat-
ed admonition of ours; know then also, that I am
right in requiring, μηδένα calvecSa.—That unto
this we (Christians generally) are appointed ;
kelueda like τιϑέμεδα (Luke ii. 34; Phil. i, 16),
Improperly Kocu: are prostrate (in misfortune and
suffering); Phil. 1. might perhaps be so understood,
but not Luke ii. Rather: by God ordained, there-
unto appointed ; εἰς τοῦτο, to afflictions, as the way
tmto the kingdom of God (Matt. v. 10-12; x. 21,
22, 84 sqq.; John xv. 18 sqq.; xvi. 2; Acts xiv.
22; 2 Tim. iii. 12).
9. (V. 4.) Καὶ γάρ, for even, for indeed.—You
should therefore know it, from our telling you before.—
That we are to be afflicted, μέλλομεν ϑλίβ. (again,
Christians generally), that there awaits us; not sim-
ply equivalent to the future, but: according to God’s
purpose ; because darkness is opposed to light, the
flesh strives against the spirit. Notwithstanding such
undisguised forewarning, the gospel wins believers.
An example of how far the Apostle’s word was from
flattering speech (ch. ii. 6)—As also it came to
pass (with you, as with us), and ye know; not:
that it must come to pass, that were tautological with
v. 3; but: that according to our forewarning it has
come to pass. By this remembrance there accrued
from an outward event an inward experience. As
the subject of κείμεϑα (v. 3) and μέλλομεν (τ. 4),
therefore, we understand Christians generally. Hor-
MANN, on the contrary: the same as in the case of
ἦμεν and προελέγομεν, and so only the Apostles. No
doubt, in the clause, ‘‘ when we were with you,” the
we can only mean the Apostles. But in the case of
«elweda there is nothing before to suggest this limita-
tion; and opposed to it is the fact, that thereby the
most natural connection with what precedes is dis-
turbed. To comfort the Thessalonians in thei: afflic-
tions, he reminds them of the rule that affects all
Christians. But, if we understood him to say:
“that we Apostles are appointed thereunto,” it ia
only in an ingenious, roundabout way that.we could
get at the point of the confirmation and exhortation :
Admit no such insinuation, as that we misled you
into misery, while we secured ourselves.
10. (V. 5.) Flor this cause (on account of
these afflictions ; unnaturally Hormann: because we
els τοῦτο κείμεϑα), When I also, ὅδ. OLsHAUSEN
interpolates: as you in your care for me ;—Linu-
MANN: as the others, Timothy and the Christians in
Athens ; * but there is nothing said of their having
no longer endured ;—Hormann even: as we two,
Silvanus and I, sent Timothy, so now also I alone
(the singular) sent some one unnamed! On the
other hand, De Werrr would refer the καί in kaya
to the whole sentence; without proof. Just as here
after διὰ τοῦτο, so it stands at Eph. i. 15; comp.
Col. i. 9 [both texts cited by De Wette—J. L.]
And, just as there, it opposes to what was said of
the Thessalonians (ye have had experience of suf
fering) + what he too now had done.—Sent, &c. is a
resumption of v. 2. He says nothing any more
about whom he sent; he merely adds, for what pur-
pose, Nor is it any longer here, as at v. 2, what
Timothy was to do, but what he thereby sought for
himself. At no time mere tautological repetition.
For Pett and OLsHAUSEN erroneously refer γνῶνα,
to Timothy, though indeed not named, as the sub-
ject; it belongs rather to the subject of the princi-
pal verb (Linenann).
11. Your faith, whether [lest],{ &c.—Every-
thing concentrates in this, whether they stand in the
faith, Without our supplying φοβούμενος, μήπως
expresses solicitude,, and first indeed, with the in
divative preterite, in reference to what was past:
whether perhaps it has already occurred ; there ex-
ists oppression from without; now he is anxious to
know, whether haply this had wrought inwardly so
as to become a temptation for the Thessalonians,
that is, to the disturbance of faith ;—then, moreover,
with the subjunctive, in reference to what was im-
pending, which in this case might possibly occur;
for, even though the πειρασμός should have already
occurred, this would still be by no means decided ;
the temptation might, indeed, still be resisted, and
the entire frustration of the work still be warded off.
Similarly Gal. ii, 2; comp. Wiyur, 6 ed., 56, 2.4
The tempter is Satan (ch. ii. 18); the substantival
participle marks his settled characteristic (Matt. iv.
3); that is what he is always after. That the sub-
ject and the predicate are from the same stem gives
emphasis to the expression. For εἰς κενόν, to come
to nothing, to be frustrated, comp. Gal. ii. 2; Phil.
ii.16; Hebr. p>, xwWd, atond, Is. Ixv. 23;
Jer. vi. 29; Mic. i. 14.—Our toil; you surely do
not mean to make me so poor? he thus speaks to
* [Atrorp: “A delicate hint that Timotheus also was
anxious respecting them; or it may have the same refer=
ence as καὶ ἡμέις, ch. ii, 13—viz. to the other Christians who
had heard of their tribulation.””—Reviston: “I no more
than my companions.” —WEBSTER and WILKINson: “I in
my sympathy with hte LJ
t [Better at least than Exricorr: ‘ As they had felt for
the Apostle (more fully so in v. 6), so he &.”—J. L.]
t poe translates μήπως, ob nicht; and in this
he follows very many of the best interpreters, whose nameg
are given in my Revision of the verse, Note 8. But, ag is
there remarked, ‘I do not find that cither the simple μή,
which occurs so often, or μήπως, which occurs other 11
times (and, excepting Acts xxvii. 29, always in Paul’s Epies
tles), is ever thus used’’—that is, as an indirect interroga-
tive—“ in the New Testament.”—J. L.]
CHAPTER III. 1-5. 5a
their heart. It would be to their own hurt, if they
fell away. But he in his love for them would reckon
it a sensible loss for himself (Rimcer). Now at last
and in such an affectionate manner, after he has
already strengthened them, does he mention the dan-
ger by name,
DOCTRINAL AND ETHICAL
1, (V. 1.) It was a sacrifice, to remain in so diffi-
cult a position without the outward and inward sup-
port of faithful helpers; rather to dispense with
something himself, than allow the Thessalonians to
want for anything. Love gives others the prece-
dence (comp. Phil. ii. 19 sqq.). Canvin: Desiderit
illius sui fidem facit, se majorem ilorum quam sui
rationem habuisse ostendit. It is at the same time
an instance of that so frequent change in his plans,
which was misinterpreted to his disadvantage at
Corinth (2 Cor. i. 17). What was said of another
servant of God is to its full extent true of him:
“The singleness of his eye kept him steadfast to his
purpose under all the varied and trying circum-
stances of his life. He changed his plans according
as he observed a change in the intimations of Provi-
dence, but his purpose remained fundamentally the
same—the furtherance of the gospel by all means.”
Berlenburger Bibel: A servant of the Church must
accommodate himself to the circumstances of the
Church, and yet in such a manner that, while doing
one thing, he do not neglect another.
2. (V. 2.) The mission to Thessalonica was no
small task for the youthful Timothy (1 Cor. xvi. 10,
11; according to 1 Tim. iv. 12 he needed encour-
agement in the presence of older men). In the
Acts the presence of Timothy at the founding of the
church there is not once mentioned; plainly be-
cause he was less conspicuous, and for the same rea-
son the persecution did not affect him. Paul, how-
ever, would not have entrusted a stranger to the
church with such an important commission. The
Apostle understood the wisdom of selecting a gentle
manager, who yet was no skulk, but in a spirit of
self-sacrifice sought, as few others, the things that
were Christ’s (Phil. ii. 20-22). The difference of
gifts is of service for different tasks. It is not every
one that can root out stumps and stones, nor is this
always in order. There is a time also for easy going
—careful watering, and ministers with gifts adapted
to that work. Even in war different enterprises are
promoted by different sorts of weapons.
3. (V. 2.) Timothy, the brother. Care is to be
taken that the name of brother do not become trite,
nor yet be so claimed for a particular circle, as if it
belonged to that especially, and to every member of
it officially and as a matter of course. Rather it is
due to ail living Christians, to whom Christ ad-
dresses it (Matt. xii. 49, 50). Only on this basis is
official brotherhood a truth. Elsewhere Paul calls
Timothy his beloved, faithful, genuine child (1 Cor.
ἣν. 17; 1 Tim. i. 2 [and 187). The child, dependent
yn his father, grows up to be an independent
brother. In the spiritual life it is possible for the
degrees of kindred to become variable without dam-
age, since through hallowed, tender love they co-
exist, yet without confusion. Even the common
human relations show images of this. A son when
grown up may find his friend in his father.
4. That we are called God’s fellow-laborers, is for
ug a high dignity. God will not drive everything
through alone (Rieger), but will act also by meant
of our agency, weak as it may be, yet strengthened
and continually sustained by Him alone. For He it
is, indeed, that worketh in us to will and to do, and
then gives the increase (Phil. ii. 18; 1 Cor. iii. 6,
10); nevertheless he requires of us faithfulness (1
Cor, iv. 2)—that we lay hold of what He proffers,
5. (V. 8.) Confirmation and exhortation are
needed even by believers, to arm them against threat
ening and temptation. A comfortable support is
communion in prayer. CaLvin: The communion
of saints includes this, that the faith of one member
should be a comfort to others. But to fasten on to
men as men would be unsound and unprofitable,
unless we allowed ourselves to be aroused to the
recollection of what lies in our own consciousness of
faith (ye yourselves know)—unless, animated by the
example, we made use for ourselves of the open way
of access to the Lord.
6. Curysostom: Who has ears to hear, let him
hear: The Christian is appointed to suffer affliction.
It is, therefore, just when we are appointed to a time
of refreshing, that a strange thing happens to us
(1 Pet. iv. 12). According to the world’s sentiment
(and that of our natural sense), it is to our discredit
when things go troublesome and hard with us; we
almost suspect that everything is wrong with us.
According to the word of God, that is rather a
badge of Christians, a badge of honor; hae lege
sumus Christiani, Cauvin. The Lord, indeed, must
even again show Himself as the Breaker * (2 Cor. vi.
8-10; Rom. viii. 37). Besides, affliction that befalls
us as Christians on account of our faith is still some-
thing different from such natural trouble or tempta-
tion of one’s own flesh, as all men must meet with.
But Christians, after all, are really nothing but men
on whom the Divine training takes effect; and al!
suffering sent by God, not merely persecution prop:
er, can and should be turned into a cross, and as ὃ
cross be taken up and borne—as a crossing of our
self-will. To be sure, our scriptural knowledge, and,
on the other hand, our lively recognition of facts
and ready acceptance of whatever is plainly laid on
us, very often do not keep pace with each other,
Hatred for Christ’s name’s sake is not to be pro-
voked by us (Phil. iv. 5); + provided only we do not
escape the trouble by reason of our excessive world-
liness, our compliances, denials, and quenching of
the pursuit of holiness. But the question always
concerns only what God lays upon us, not a studied
self-torture. When external persecutions fail, there
may come upon us inward assaults from flesh and
blood, refined and enhanced by the spirits that rule
in the air—daily piercings of a needle, more irksome
than the blows of a club.
ἡ. (V. 4.) The forewarning obviates much vexa-
tion (John xiii. 19; xiv. 29; xvi. 1). Hardship, in-
stead of frightening, is then an actual confirmation
of the prediction ; hostility itself must redound to
the glory of the Lord. Carysosrom compares to
the physician, who foresees the course of the dis
ease, and thereby quiets his patient. God, however
beholds beforehand not merely what will happen, a
if it happened without Him, but what, even of that
which is wicked and hurtful, He will work as Judge,
according to the relation between the seed and the
harvest (Gal. vi. 7, 8); and so the Divinely opened
vision discerns this working of God even in thé
wickedness of men.
* [Durchbrecher—LutTHeEr’s word at Mic. ii. 13.--J. L.*
t [τό ἐπιεικὲς ὑμῶν, your “forbearance.”—J. L,J
54 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
--.
8. What must the gospel be as ἃ divine power,
that, with prospects so little flattering to the flesh, it
yet wins believers! It is true that to a certain de-
gree even an equivocal cause may gain by persecu-
tion. To make martyrs of men is to call forth and
strengthen the spirit of contradiction. That is a
noble impulse (of an independent character) carica-
tured (resistance to essential truth). But only in
the clement of truth is there a steadfast and lasting
perseverance. Berlenburger Bibel: But is it wise
management, to talk of the cross to young Chris-
tians? True wisdom conducts into a school, where
we learn to be blessed. The lost blessedness is to be
regained in no other way than the strait and narrow
one. Tribulation, however, is laid on us, not as a
legal burden, but as an evangelical condition. And
this very distress must serve to purify us.
9. (V. 5.) Affliction from without becomes
temptation within, insinuates itself as a trial of faith,
urges to the experiment, whether we might not have
less of the cross. The same word πειρασμός LuTHER
translates sometimes by Versuchung [temptation],
sometimes by <Anfechtung [trial].* This corre-
sponds to the two sides of the idea. The design of
Satan, who against his will must serve the purpose
of God, is the wicked one of overthrowing by temp-
tation; thus it is said: God tempts no man; and
even Satan finds scope for his temptations only in
man’s own lust (James i. 13 sqq.); and yet we are
not to think it strange, we should rather count it joy,
when we fall into divers temptations [LuruzR: An-
fechtungen] (1 Pet. iv. 12; James i. 2 sqq.), as
Abraham was tempted (Gen. xxii.), or Israel (Gen.
xv. 25; xvi. 4). This is temptation with the Divine
purpose of trial and proof, and to this end, therefore,
should the prayer: ‘‘ Lead us not into temptation,”
be directed; not: Avert from us all trial, but: Re-
strain it within such bounds, and give to it such an
issue (1 Cor. x. 18), that it become not to us an
overpowering temptation. Thus Satan himself must
serve the Lord in the salvation of men. From this
wonderful complication of motives, Divine, devilish,
human, is explained, even alongside of the word:
“We are appointed to the suffering of affliction ;”
that other word again: “1 endured it no longer.”
This is neither impatience nor a faint-hearted anxie-
ty, but the faithfulness of love in doing its own part
and neglecting nothing. He has no thought of set-
ting aside or deprecating all Divine πειρασμός ; but
he would assist those under trial, so that no Satanic
πειρασμός should overpower, alarm, or deceive
them ; for both fierce fues and seeming well-wishers
(Matt. xvi. 23) can work to his mind. Paul is withal
a wise instructor even in this, that he just as ten-
derly avoids agitating them beforehand with images
of terror, as he again openly announces the danger.
HOMILETICAL AND PRACTICAL.
V. 1. What diligence in watering is shown by
Paul! In the case of young plants this is especially
necessary. But the tender and encouraging treat-
ment has no other aim, than to lead them on toa
Christian self-dependence. Thus Paul not merely
passed through among them asa proclaimer of the
word, but he was their father, and continued to be
* (A similar variation marks the Common English ren-
dering of πειρασμός and its cognate verb. Generally, in-
deed, our Translators use the word temptation, but some-
Lae with the other shade of meaning predominant,—
their pastor.—A true Apostle is intimately knit te
the souls of his children, and can never forsake
them. Such a spirit of love and truth forms the
true apostolic succession.
V. 2. Srarke: He incites others to do what -¢
cannot (Eph. vi. 22).—Tue same: A few faithful
laborers can accomplish more than many unfaithful
ones (1 Cor. xv. 10).*—Towards laborers worthy of
the name, therefore, must the prayer of Matt. ix. 38
be directed, and also the attention of church-rulera,
It is well for an assistant, whom an approved princi-
pal can commend, as Paul did Timothy.—SraRxs:
No man can be a true servant of God and helper in
the gospel, unless he be a child of God, and on this
account also a brother in Christ.
[Vv. 1, 2. Marruew Henry: Those ministers
do not duly value the establishment and welfare of
their people, who cannot deny themselves in many
things for that end.—J. L.]
V. 8. Heusyer: The Christian’s honorable call-
ing; Christianity’s first welcome: The position of a
Christian, a position under the cross.—SrAHELIN:
The best ground of comfort, to save us from fainting
in tribulation, is to consider well and firmly believe,
that God in His goodness and wisdom has appoint-
ed to every one what in his station, and according
to the measure of the powers granted to him, he ig
to suffer, Comfort and tribulation are by turns our
heavenly companions; God be praised for both !—
Heusyer: We must have a hard heart toward the
temptations of sin, but a soft one toward the suffer-
ings of our brethren—Rizcer: It is better to be
appointed to suffering in time than to wrath (ch. v.
9); to you it is given to suffer—as great a gift as:
to you it is given to believe (Phil. i. 29).—Diepricu:
We must have tribulation, for we contend with the
whole world, and a mighty prince.—[Burxi1r: See-
ing then that afflictions are appointed to us, and we
appointed to them; seeing there is a decree of God
concerning them, a decree as to the matter of them,
as to the manner of them, as to the measure of them,
as to the time of them, when they shall commence,
bow far they shall advance, how long they shall con-
tinue, seeing everything in affliction is under an
appointment, how meek and humble, how patient
and submissive, ought the Christian’s spirit to be
under them, and with what steadiness of expectation
may and ought he to look up to heaven for a sancti-
fied use and improvement of them !—J. L.
Srarke: The word of the Apostle is confirmed
by all the history of the Church. Here open ene-
mies, there false brethren. But contending Chris-
tians have the surest hope of victory over their ene
mies, because they contend under One as their Lead-
er, who has overcome the world and the prince of
the world.—Tue same: Before a man rightly under-
stands the mystery of the cross, he is offended
thereby, and supposes that, if a person acts prop-
erly, outward things must also at the same time go
well with him; and therefore beginners in the Chris-
tian profession should be guarded betimes by good
instruction against this offence-—To others applies
the word of Curysosrom: Of you also it holds true,
that ye have not yet resisted sin unto blood ; and well
is it, if only that is true, and not rather this: Ye bave
not yet even despised riches, ὅθ, So much has Christ
suffered for us enemies; and we for Him? nothi
for Him, but only from Him innumerable benefits,
* [This reference is scarcely to the point, since Paul
there compares what Divine grace enabled him to do with
ι What was done by the other Apostles.—J. L.]
CHAPTER III. 6-13.
δὰ
V.4. To find one’s bearings by the word of pro-
phecy—this was a great consolation for the Lord Jesus
in His career of suffering (Luke xviii. 31; John xvii.
12; Matt. xxvi. 54); to say nothing, then, of ourselves.
For us, when in tribulation, it is indispensable that
we know, that so it must be—it was told us before.
V.6. Hevusner: The Apostles, like Jesus, did
not deceive by empty promises.—Partnership helps
to carry the burden. Am I to be my brother's
keeper? Not in the sense of a faint-hearted care-
fulness, as if we could guard him, as if he were not
tn a far better Hand; but, just because we believe
this, ought we to be inten! in faithful love, as God’s
fellow-laborers, not to neglect our ministry; to look
diligently after our brethren, not to pore in curious
speculation ; to encourage them by examples and in-
tercession; to hold forth to them the prophetic
word; to arouse the remembrance of their own ex-
perience of the truth of God; to point them to the
gospel of Christ, who, stronger than the strong one
[Luke xi. 21 sq.], knows well how to keep faith
firm.— Hervupyer: These were church-visitations,
where the inquiry was as to the state of the heart.
Even the loving consideration, that, to please theiz
spiritual fathers, they should contend stoutly, may
be made available for the strengthening of zeal;
there is a sense of honor in the spiritual family.
[Observe the apostolic style of address to indi-
viduals and churches, as liable to fall away from
their Christian standing and profession.—Faith, the
Christian’s defence against Satan’s devices; comp
Eph. vi. 16; 1 John v. 4.—Burxitr; Though the
labor of faithful ministers shall not be in vain with
respect to themselves—their reward is with the Lord
(the careful nurse shall be paid, though the child
dies at the breast)—yet with respect to their people
they may be in vain, yea worse, for a testimony
against them; Mark vi. 11.—Martruew Herry.
Faithful ministers are much concerned about the
success of their labors.—J. L.]
Cu. III. 6-13.
3. Limothy having brought good tidings, Paul is full of joy and thankfulness to God, to whom he at the same time
cays without ceasing, that he may be enabled to come unto them, and supply the deficiencies of their faith.
6 But now, when Timotheus came [But Timothy having just now come, ἄρτι
δέ ἐλϑόντος Τιμοϑέου] from you unto us [to us from you, πρὸς ἡμᾶς ἀφ᾽ ὑμῶν], and
brought us good tidings of your faith and charity [love, ἀγάπην], ἢ and that ye
have good remembrance of us always, desiring greatly [longing]* to see us, as
7 [even as]? we also to see you; therefore, brethren, we were comforted [for this
cause we were comforted, brethren,]* over you in all our affliction and distress
8 [distress and affliction]* by your faith: for now we live, if ye stand fast* in the
9 Lord. For what thanks can we render to God again [render to God, τῷ Jeg
ἀνταποδοῦναι] for you, for all the joy wherewith we joy for your sakes before
our God; night and day praying exceedingly [very exceedingly]°* that we might
see [that we may see, εἰς τὸ ἰδεῖν] your face, and might perfect that which is
lacking in your faith [and make up the deficiencies of your faith].’ Now God
Himself and our Father [But may He Himself, our God and Father]° and our
Lord Jesus Christ,’ direct our way unto you: and the Lord make you [but you,
may the Lord make]” to increase and abound in love one toward another
[toward one another, εἰς ἀλλήλους], and toward all men χ᾽ even as we [we also,
καὶ ἡμεῖς) do toward you; to the end He may stablish [establish] your hearts
unblamable in holiness before God, even our Father [our God and Father],” at
the coming of our Lord Jesus Christ” with all His saints [holy ones].
13
1 V. β.--[ἐπιποθοῦντες. Comp. Rom. i. 11; 2 Cor. ix. 14; Phil. i. 8; ii. 26; and the Exegetical Notes, 3.—J.L.J |
2 -V. 6.—[xa0dzep, as in ch. ii. 11. The English Version retains the emphasis, as above, at ch. iii. 12; iv. 5; Rom. iv.
3 2 Cor. i. 14; iii. 18.—J. L.)
νὴ ἜΣ 7.--ἰδιὰ τοῦτο---5 in V. δ--παρεκλήθημεν, ἀδελφοί. Here, as in the preceding verse, and so often elsewhere, the
Greek order is quite needlessly changed by our Translators.—J. LJ ᾿ ᾿ ᾿ ;
4 -V. Ἰ.--᾿Ανάγκῃ καὶ θλίψει is given by the oldest authorities [including Sin.], instead of the inverse order. {And so
many of the modern editors, including Lachmann, Tischendorf, Alford, Wordsworth (though he lays stress on the fact
that Tertullian, in quoting this Epistle, has Christt here, as well as Christo at ch. ii. 19), Ellicott.—J LJ Ἂ
5 V.8.—On the reading στήκετε after ἐάν, comp. Winer, ed. 6, p. 264. The Sinatticus, however, reads στήκητε {a
ima manu: for there is a correction of it into στήκετε, with A. F. G. &c.—In v. 9, for θεῷ, Sin.! reads κυρίῳ with D.?
. G., and, for θεοῦ, it has κυρίου.---α. L. rae ἢ
ow 16.—[inepecrepiood = more a, superabundantly ; Webster and Wilkinson: with more than excess. Comp. ch
7.13; Eph. 111, 20.—J. L. ;
τ Τὺ. [καί ei τὰ ὑστερήματα τῆς πίστεως ὑμῶν. See Exegetical Notes, 8.—J. L.J ᾿
8 V. 11.—[Adras δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν. For the double reference οἵ ἡμῶν, see Dp. 49, Note t; and, for the various
wonstructions of αὐτός, see my Revision of this verse, Note a. The above translation corresponds to that of our author !
EY selbst aber, unser Gott und Vater. Strictly speaking, however, I prefer to regard αὐτός as merely emphasizing ὁ @ebs~
Lyzois (xpeords), and to make these latter words themselves the immediate compound subject of the verls.—J. L}.
* [Sin., as B., has ὑμῶν before πίστιν as well as after ἀγάπην.---. L.]
56
FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
Ὁ. 11.—[Xprords is wanting in the oldest authorities including Sin. It is bracketed by Schott and Riggenbach,
and cancelled by Lachmann, Tischendorf, Alford, Ellicott.—J. 11 B 1:
10 V. 12.---ἰὑμᾶς δὲ ὁ κύριος. Revision: “ Such is our prayer for ourselves; but you, whether we come or not (Bengel:
sive nos veniemus, sive minus) &c.”—J. L.] Only a few scattered authorities here omit xvpsos, or add ᾿Ιησοῦς, or changs
{t into θεός.
1 V. 13.—[As in v. 11.—J. L.)
12 V. 13.—Here Χριστοῦ is wanting in still more authorities [including Sin., and is rejected by Riggenbach, as well
as by Schott, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott.—J.L.]; at the end of the verse some (few ; 815
the Stnaiticus [a prima manu.—J. L.]) have ἀμήν.
13 -'V. 1δ.--.ἁγίων.
EXEGETICAL AND CRITICAL.
1. (V. 6.) But, Timothy having just now,
&c.—Casual, resumed afterwards in διὰ rodro.—
“Apri, just, at present (Matt. ix. 18; 1 Cor. xvi. 7),
is best referred, with Grorius, Brnest, Petr,
Ewap, Hormann, [Atrorp, Worpswortu, WEB-
STER and WILKINson, Exticorr in the Commentary ;
his Translation follows the Common Version.—J. L.]
to the participle; the Epistle was written imme-
diately after Timothy’s return, and hence the fresh
joy and gushing love. Dz Werre and Litnemann
[Jowsrr] would connect ἄρτι with (the somewhat
remote) παρεκλήϑημεν, v. 7, thus making the main
thought to consist in the prominence given to the
consolation in opposition to the sending of Timothy.
But we should then be compelled unnecessarily to
find an anacoluthon in διὰ τοῦτος Yo us, that is,
Paul; possibly even, Paul and Silas, if the latter had
already arrived before Timothy.
2. And brought us good tidings, &&.—
evayy., Her. “Wa (1 Sam. xxxi. 9, Septuagint);
here in its original signification, as at Luke i. 19 of
the birth of the Baptist ; elaewhere, throughout the
New Testament, of the good tidings κατ᾽ ἐξοχήν, the
tidings of redemption. The birth of Joln, more-
over, is a part of these tidings of salvation. And
here too there is something peculiarly earnest, an
expression of his great joy, in the fact that Paul
uses this word. It is to him a sort of gospel, a fruit
of the gospel in the specific sense, the announcement
of a Divine work, when he hears a good account of
their faith (the root, without which love were merely
a work of nature), and of their love (the fruit, the
evidence of the living existence of faith; compre-
.ensive love, as 1 Cor. xiii.; comp. 2 Thess. i. 3).
Curysostom: So great a good does he consider their
confirmation to be. And thus he, the bringer of
glad tidings, himself receives the glad tidings of the
Divine work, the fruit of his gospel.
8. And that ye have (retain) a good (a truly
loving, thankful, prayerful) remembrance of us;
that they had thus not even been misled in regard
to their teachers (Hormann). Not: ye make hon-
orable mention of us (Grorius; that were frigid,
and would require ποιεῖσϑε, Linnemann). This per-
sonal interest is connected with the main topic. If
they continue in faith and love, the natural result of
that is attachment to the Apostle. The πάντοτε,
always, and so immovably, we most naturally refer
to the preceding ἔχετε μνείαν (not, as Hormann, to
what follows); the further explanation, as to how the
temembrance shows itself, is given by ἐπιποδοῦν-
res: tm that ye earnestly long ; or, if the word is
equivalent to the simple verb (Kocu, 252, after
Fritzscne):* for this ye long, to see us. BENGEL:
A sign of their good conscience.
4. (V. 7.) For this cause—embracing the
contents of the participial construction in v. 6; as
the Greeks sometimes elsewhere use οὕτως for re-
* [And so likewise ALrorp and Exxicort make the ἐπί
directive, not intensive.—J. L.]
See the Exegetical Notes, 12.—J. L.J
sumption; we were comforted over you, os
your account,* not superfluous even with διὰ τοῦτος
the persons are named in whom he finds comfort
then special mention is made of that quality of
theirs, that is comforting to him: dy your faith (the
medium of the comfort); it was their faith about
which he had been anxious. Between the two isa
second ἐπί, denoting the situation in which he found
himself: int (2 Cor. vii. 4) all, our whole; the
distress, taken together as a totality; not: every,
which would have required πάσῃ without the article,
᾿Ανάγκη denotes the distress from without, the evi!
condition; SAtjis, its inward operation, affliction,
anguish.t It would be improper to ascribe to the
former any special reference to pecuniary need.§
Altogether to be rejected is the idea of anxiety about
the Thessalonians ; for this would now certainly
have been removed ; whereas the ἐπί shows that he
intends a distress that still continues, but in which
he was comforted by the faith of the Thessalonians
(Liiwemann).
5. (V. 8.) For now we live, &c.; comp. Ps,
xxii. 27 [26. Wessrer and Witxinson refer to
Gen. xliv. 30; 1 Sam. xviii, 1; Gal. iv. 19]. He
thus explains his having been comforted. Life in
the full sense, opposed to distress and anguish,
which is a death, a dying daily (1 Cor. xv. 81).
Catvin: Here we see, how Paul almost forgot him-
self for the sake of the Thessalonians. Rom. vii. 9,
where he speaks of a death by sin, goes yet deeper.
Seldom does Paul use (jy of the mere bodily life.
If ye (emphatic) stand fast, remain steadfast ;
στήκειν, a later verbal form, derived from ἕστηκα,
frequently employed by Paul: Rom. xiv. 4; Phil
iv. 1; in the Lord, as your life-element, most inti-
mately united to Him, rooted and sheltered in Him.
He again employs ἐάν for the future as wanting con-
firmation; not, however, as doubting them, but
merely as a stimulus: It depends on you, to help in
preparing for me death or life. Calvin: Hee gratu«
latio vim exhortationis habet. He thereby precludes
all rising of vanity in himself and the Thessalo-
nians; but especially by means of the thanksgiving
that follows.—Hormann, it is true, finds it irnpossi-
ble that the Apostle should make his present life
depend on a condition, the occurrence of which only
the future could show. He would therefore refer
the words διὰ τῆς ὑμῶν πίστεως to what follows, so
that we should have to assume an inversion at ὅτι --
* τἐφ᾽ dbuty—the basis of the παράκλησις.
cott.—J. L.]
t (German: δεῖ. Exxicorr describes this ἐπί as having
what he calls a semilocal force, and as carrying the idea ot
“ethical contact.” WeEBsTER and WiLKINson: ἐς with all,
The ideas of succession and coexistence are involved in ἐπί
thus used, principally the latter: comfort came after sor
row, but while the sorrow was still felt—came as a remed:
or alleviation. Comp. 2 Cor.i. 4, and the exactly parall
circumstances and expressions in 2 Cor. vii. 4.7.» δι L.J
+ [An altogether untenable distinction. Dr WETTE re«
fers both words to the Apostle’s inward anxieties; LinE+
ee foMowea by ALForD and Exzicorr), to his outwarq
roubles.—J. L.
a {4 suggestion of Macknicut, and allowed by Scuorr
Scnort, ELLI-
CHAPTER
Ill. 6-13. δὴ
unnecessary, for even in the strongly emphatic νῦν
there lies a sufficient expression of the present
condition for present life: ‘‘ now (just because ye
believe) ;”* and if the words, in Hofmann’s con-
struction of them, support the addition, as to the
sense, of: and shall continue to live, if ye continue
to believe, then so they do also in the ordinary con-
struction. On the whole, Hofmann’s division of the
clauses in vv. 7-10 is extremely artificial and cum-
bersome.
6. (Ὁ. 9.) For what thanks, &c.—Thereby
Paul confirms the weighty ζῶμεν [ALForD: ‘‘ac--
counts for, and specifies the action of, the (wh just
mentioned.”—J. L.]: What greater blessing could
we have, for which to give thanks? The ἀνταπο-
δοῦναι (Ddv), Joel iv. [iii, in the English arrange-
ment.—J. L.] 4, Septuagint) marks the thanksgiving
as a return, requited for what was received; in 2
Thess. i. 6 it is used of primitive retribution. In
the sphere of free, spiritual love it is thanksgiving,
Ps, cxvi. 12. For the third time, and this time most
emphatically, he expresses his thanks (ch. i. 2; iii.
13); this time also for the ascertained stability of
the Thessalonians.—MIepi, on your account; ἐπί, on
occasion of all the joy (the article marks the joy us
a whole), wherewith we joy. [Wessrer and WIL-
kinson: he has two subjects of thankfulness, their
fidelity, and his own satisfaction therein.—J. L.];
ἢ by attraction fur ἥν, since the accusative should
have stood (Matt. ii, 10; Winer, ὃ 32. 2). The
dative, indeed, occurs also without attraction, Jobn
iii, 29; comp. Luke xxii 15; Whiner, 8 54. 3.
But in these places the dative of a substantive cog-
nate to the verb goes to strengthen the verbal idea,
like the Hebrew infinitive absolute. We might,
therefore, rather compare such texts as Acts ii. 30;
xvi. 28, where the dative is to be understood instru-
mentally.—Ai ὑμᾶς belongs to χαίρομεν, not to what
follows, which is already sufficiently defined ; like-
wise ἔμπροσϑεν &c. (before our God, who is ours
and we His) still belongs to what precedes; for, re-
ferred to what follows, it would make the sentence
drag, whereas, connected with χαίρομεν, it is by no
means superfluous (EwaLp, Hormann); rather is
the import already given quite correctly by Carvin:
vere et absque simulatione ulla ; Linemann: with a
pure joy, therefore, to which nothing earthly ad-
heres (ALForD: one which will bear, and does bear,
the searching eye of God, and is His joy (John xv.
11.).—J. L.]
4, (V. 10.) Night and day, &c.—Comp. ch.
ii. 9; as according to that place his manual labor, so
according to the present his fervent supplications
also (2 Tim. i.'3) are prolonged into the night;
very exceedingly, above measure exceedingly ;
a lively Pauline climax (ch. v. 13 (var.) ; Eph. iii.
20 (var.); comp. Mark vi. 61).—According to Lunz-
Mann [ALFoRD: praying as we do, Exuicorr, &c.]
the participle δεόμενοι should depend on δυνάμεϑα,
v.9. Not only, however, does that lie too far off,
. but, as regards the sense also, it is little suitable,
since that δυνάμ. has an interrogative force, and pre-
supposes the answer: We cannot indeed say what
thanks would suffice. Luraer and Von Grervacu
take v. 10 as the answer to ν. 9: What thanks? in
that we pray ; the thanks, that is, that we pray ;—
a fair sense, but too artificial. We do better, there-
* rAtrorD: viv—“implying the fulfilment of the condi-
tion (ἐάν) which follows ;’?—ELLtcorr : “ logical and argu-
mentative, approaching in meaning to in hoc rerum statu,
“ebus sic se habent*hus’—J. L.]
fore, to take δεόμ. a8 in apposition to χαίρομεν (Dz
Wertz): wherewith we joy, while we (at the same
time) wnceasingly pray.
8. That we may see, &c.—The object of the
prayer is expressed in the form of a purpose: Wa
pray, in order to sce ; as ch, ii. 12; 2 Thess. ii, 2.—
Your face, as ch. ii. 17. Not merely, however, to
luxuriate in sensibilities, but with the holy aim of
redressing, supplying, completing ; καταρτίζειν, from
ἄρτιος, integer, to mend, restore what has been dam-
aged; the nets, Matt. iv. 215 spiritually, 1 Cor. i.
10; Gal. vi. 1; but also to complete what has not
been damaged; the creation, Heb. x. 5; xi. 8. Nor
in this case is it meant to convey a reproach of de
generacy ; synonymous with προσαναπληροῦν, 2 Cor,
ix. 12.—T4 ὑστερήματα, the deficiencies, that wherein
one is behindhand; of poverty in external things,
2 Cor. ix. 12; what is still outstanding of sufferings,
Col. i, 24. We may distinguish, but not separate,
deficiencies in the insight of faith from deficiencies
in the power of faith in the life. They need instruc-
tion, exhortation, intercession. The édy of v. 8 had
already reminded them that no one, so long as he
lives in the flesh, must imagine that he stands and
cannot fall; ch. iv. shows, that Paul exhorts the
Thessalonians in matters of practice, as well as in-
structs them in those of theory (LUNEMaNN, against
OLSHAUSEN).
9. (V. 11.) But* may He Himself, &.—
Lunemann: But may God Himself, our Father—
refers ἡμῶν without reason to πατήρ only [and so
Atrorp, Ex.icort, &.]. We understand (against
De Werte) that there is here a contrast with the
Apostle, who prays that God Himself would do His
work, and that in a twofold respect: 1. when he
directs, smooths, expressly guides, owr way to you
(Luke i. 79, the feet; 2 Thess. iii. 5, hearts; comp.
Rom. i. 10 [Sept. Ps. v. 8]), only so do we escape
from empty places of our own, which Satan thwarts
(ch. ii. 18); 2. but you (v. 12), whether we come or
not (BENnGeEL), the Lord alone can duly confirm; we
are, indeed, merely instruments for the καπαρτίσαι,
which proceeds from God.
10. Our God and Father and our Lord
Jesus Christ: God gives only through Jesus;
Christ also is invoked with the Father, comp. 2
Thess. ii..16 sqq.; 1 Cor. i. 2; the verb in the sin-
gular shows, that the two are yet not two, but one
Divine essence.
11. (V. 12.) But you, may the Lord make,
&.—TWrcovdoat and περισσεύσαι, as previously κα-
τευϑύναι, are three singulars of the optative aorist
active, not infinitives (that would require the accent
περισσεῦσαι, and could only be understood as an
arbitrary ellipsis); πλεονάζειν occurs elsewhere in
the New Testament only as an intransitive, here
transitive (like the hiphil), and so in the Septuagint
(of things, not persons), Num. xxvi. 54; Ps. Ixxi.
21; περισσεύειν, generally intransitive, but also
transitive: of things, 2 Cor. ix. 8; and the passive
(Matt. xiii. 12) implies a transitive active. So then:
May He make you perfect { (not: through increase
* [d5é—not simply μεταβατικόν (Exuicorr: Now), but
with its proper adversative force: But—in spite of all Sae
tan’s hindrances, and notwithstanding the failure hitherto
of our own repeated attempts and ceaseless longings.—
J. L.
+ TArHanasrus, Orat. contra Arianos III. 11. : τὴν évde
τητα τοῦ πατρὸς Kai τοῦ viod ἐφύλαξεν .---. L.]
1 [German : er mache euch vollicommen ;—a needless de
parture from the strict meaning of τλεονάσαι, and one no-
justified by the parenthesis.—J. L.]
68 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
of numbers, but, as no doubt connected with that,)
in love (dative, as in ch. ii. 17), and richly to
abound ; toward one another, therefore in brotherly
love (ch. iv. 9), and toward all (who are not yet
brethrea); not merely: toward all other Christians,
30 that the first member should mean only; toward
you Thessalonians one with another ; still less is the
second member merely epexegetical: and that in-
deed ail (Thessalonians). A groundless narrowing
of the comprehensive sense.—Hven as we also
do toward you. Since the word is ἡμεῖς, not
ἡμᾶς, We cannot supply an optative, but only περισ-
cevouey (intransitive) τῇ ἀγάπῃ. (Grotius: ἐσμέν.)
We are in fact your model, as was said already, ch.
i. 6; ii, 10; and that (Hormann) in love even to
those who are not yet brethren; otherwise, indeed,
we should not have come to you. Had we not loved
you, before you were Christians, you would never
have become such.
12. (V. 18.) To the end He, &c.—The final
aim and effect of being perfected in love is the
establishment of the heart; to become unblamable
ig the result of the στηρίζειν ; on the day, not to
the day, because the end is regarded as attained ;
breviloquence, for εἰς τὸ εἶναι ἀμέμπτους, 1 Cor. i. δ,
and often. Winer, § 66. 8. The negative (ἀμ.)
stands in the positive: im holiness (belongs to
Zuéurrovs). That should be the issue with the
Thessalonians, as with the Apostle (ch. ii. 10). Ho-
liness, the result of sanctification (ch. iv. 3), compre-
hends the whole life in and from the Spirit. The
unblamableness in holiness has place before God’s
scrutinizing glance at the coming of the Lord Jesus,
Mera &c. leans closely on παρουσίᾳ ; it does not be-
long to the more remote ἀμέμπτους. Therefore:
when He comes (πάρεστι) with all His holy ones;
His, Acts ix. 13, that is, Christ’s (not, as Linemann
would have it, contrary to the arrangement of the
words, God’s). In that lies the stimulus: see to it,
that ye come along with them.—But who are the
ἅγιοι The angels, His angels, are Christ’s attend-
ants at the judgment (Matt. xxv. 31; xiii. 41; xvi.
27; 2 Thess. i. 7); they are called in the Old Testa-
ment OIC, Septuagint simply ἅγιοι, Ps. lxxxix.
6 [5] (2); Dan. iv. 10 [13]; viii 13; at Zech. xiv. 5
it might be doubted whether angels only are meant.
In the New Testament, on the contrary, ἅγιοι with-
out any addition never elsewhere denotes the angels,
always Christians, Col. iii, 12, and how often! At
Col. i. 26 one might possibly (comp. Eph. iii. 10)
think of holy men and angels together. But do
holy men come with the Lord? Rather, to Him, to
meet Him (ch, iv. 16, 17), says Pett. In the mean-
while, however, they are with Him immediately after
death (Phil. 1. 23; 2 Cor. v. 8), and He will bring
them with Himself (ch. iv. 14); rising before the
living [before the rapture of the living.—J. L.],
they may be described as coming with Him [caught
up to meet the Lord in the air, they then do come
with Him.—J. L.]; and with this must be compared
1 Cor. vi. 2,38; xv. 28,52; 2 Thess.i.10. Thus,
‘n favor of the reference to the angels (DE Werts,
Lineman, and others) is what is said of them else-
where, and the Old Testament phraseology ; against
it is that of the New Testament (on which account
Von Gertacu, Hormann and others, understand by
the word the sleeping believers). We should then
perhaps have to suppose, that the style of Daniel
prevails in our Epistle, as likewise in 2 Thess. ii.—
Bence, and Srarke [Atrorp, Ex.icorr, Wester
and WiLkINson, &c.] understand by ἁγίων angels
and glorified men ¢ogether, and in favor of this very
view reference might be made to Daniel, where
besides angels men also, members of the people
of God, who take the kingdom, are called *W""I2
(ch, vii. 18, 22). Moreover, Heb. xii, 22, 23 puts
the angels in company with the Church of the per
fected first-born, who indeed have become ἰσάγγελο,
(Luke xx. 36), The Lord is Head of the Church, as
of principalities and powers (Eph., Col.).—Aphy,
which is added by A. D.' E. Sin. It. Vulg., suits the
devotional strain, but for that very reason may have
been of liturgical origin, or added by the copyist.
DOCTRINAL AND ETHICAL.
1. (V. 6.) Faithfulness to the gospel is naturally
connected with thankful love to those who publisk
it. Roos: It is well, when after some time mattera
stand thus between teachers and their former hear-
ers, whose spiritual fathers they are. Backeliders
cannot think kindly of their former spiritual fathers,
and have no longing desire to see them again, since
shame and fear, or even a malignant bitterness, do
preclude this—The Apostle is far from fostering a
false dependence, that leans on men rather than on
the Lord Himself (1 Cor. i. 18 sqq.; iii. 4 sqq.).
When a separation is necessary to a proper indepen-
dence, the Lord brings it about for the upright in
due time.
[Burxirr: Christian love doth earnestly long ta
evidence itself in Christian fellowship, and passion-
ately desire the communion of saints, for the mutual
comfort and spiritual advantage of each other.—
JL.
᾿ (V. 7.) a man of faith, like Paul, needs com-
fort, and says so without disguise (Rom. i. 10); he
takes no such high stand, as if he had no need of it.
We scarcely form to ourselves an adequate idea of
the agony of his soul for all his churches, and easily
mistake in thinking generally of highly endowed
and advanced Christians, forgetting that in the con-
flict they are most exposed and harassed.
8. In v. 7 Paul speaks only of the faith of the
Thessalonians, the root; whereas at v. 12, the root
being firm, his desire is turned simply to their in-
crease in Jove, that expression of faith in the life,
whose growth then again reacts to the strengthening
of faith. Happy he, to whom the faith of others is
a comfort, that enables him to disregard, yea, to
vanquish, his own troubles. Only then, indeed, ig
there life (v. 8) full, blessed, worthy of the name,
when such love finds its occasions of thankfulness.
4, (V. 10.) What we could not allow gram-
matically, that the prayer is the answer to the ques-
tion, What thanks can we render? is yet perfectly
true in reality. Prayer is the chief part of thanks-
giving (Heidelberg Catechism, Qu. 116), according to
the riches, that is, of God’s goodness, which we honor
by receiving out of its fulness grace for grace. Sup-
plication is thus thanksgiving, and leads to thank-
fulness for what has been already received, as on the
other hand thanksgiving is supplication for the con-
tinuance of the blessing, and impels to further and
unceasing supplication.
5. Paul has to touch on the deficiencies of the
Thessalonians; and how affectionately does he dc
so; with as much fatherly frankness as tenderness,
and in a manner remote from all pedantry; oz
until he bas testified his greatest joy. And they
certainly agree with him—are in this also sensiole
CHAPTER
TIT. 6-18, 59
af his pure love—say not: Have we any deficien-
cies ?—Sraigetin: A true faith is still always defec-
tive. Frequently there is wanting a really con-
vincing knowledge, whence doubts afterwards arise ;
frequently an assurance of the truth and sincerity
of faith, and this arouses a struggle of self-denial ;
frequently growth in the same, when for many rea-
sons a man is compelled for a long time to exercise
himself in expedients alone; frequently the strength
to do all things duly in faith. Through the word
and prayer these deficiencies are supplied.—BerLEn-
BURGER BipseL: Faith is a thing that can (and
should) grow. We are not to stand still and be-
come careless, as if we thought: Now the Church is
planted. For the Church has enemies, and those
planted are still novices.
6. (V. 11.) That, even when the matter on hand
concerns the promotion of outward arrangements, as
of a missionary journey, Jesus also is invoked, though
not so prominently, almost exclusively, as the Sav-
iour is among the Moravians,—this shows how the
Apostles understand Matt. xxviii. [18]: a2 power in
heaven and in earth. Not merely, therefore, in the
heart, by means of the truth; that were to be a Pro-
phet without being King. But this can be nothing
else but the return of the glory, which He had before
the world was (John xvii. 5), The Socinian theory,
favored also by later writers, of the glorification, dei-
fication, of a man, who was not God from the begin-
ning, is irreconcilable therewith. Gxss: If for God
to become man is something miraculous, for a man
to become God is something monstrous. To make a
creature Mediator between God and the creatures is
to change the Mediator into a partition wall. If New
Testament believers are not to be put in a lower posi-
tion than those of the Old Testament, who depend-
ed on Jehovah Himself,* then must Jesus not be a
mere man.
4. The Apostle’s desire and prayer was first
granted years after (Acts xx.). How much higher,
then, truly are God’s thoughts than even an Apos-
tle’s thoughts, and His ways higher than an Apostle’s
ways! His object, the confirmation of the Thessa-
lonians, was attained through other means, especially
even by means of his letters.
8. (V. 12.) Brotherly love and universal love
are concentric circles—the centre, Christ. The nar-
rower circle is not an occasion of bigoted exclusive-
ness, but a focus of refreshment for the wider one
(2 Pet. 1. 7). Ail, indeed, are called to be brethren.
Between such as are so already, and such as have yet
to become so, there exists before God an essential
difference ; before the eyes of men the transition is
often imperceptible; no guild; no see here, see
there. Where God really fills the heart, there also
does love. But God only can give proficiency in
this fulfilling of the law, as well as a beginning in it.
He requires from us what exceeds our powers, that
we may learn to obtain from Him by prayer the
power to perform it (Catvin). To become perfect
in love imparts to the heart a steadfastness in willing
nothing that is contrary to the will of God, Rom.
xiii, 8, 10 (Hormany).
HOMILETIOAL AND PRACTICAL.
V. 6. Curysostom: Who is like Paul, who re-
yards the salvation of his neighbors as his own, feel-
* [But not without the blood of sacrifice, and priestly
mtercession, and both 24 types of Him who was to come.—
a
ing toward all as the body toward its members ?—
Rizcer: What love to the sheep, that good news of
them could so vivify him !—Dizpricu: So does the
shepherd’s love identify him with the flock. This ia
the difference between the shepherd and the hire-
ling.—Jacob revives on hearing that Jogeph is alive;
still more blessed is his joy, who has a faculty for
hearing good in the highest sense of another (3 John
4; Luke xv. ἢ).
Curysostom: Hear, how scholars are admired,
who have a good remembrance of their teachers;
how they are esteemed happy !—Rizcer: The Apos
tle regards the remembrance of him and the longing
after him as in themselves good impulses, and as a
proof of the value which they put on the gospel,
and so likewise on strenuous laborers therein.
Vv. 7, 8. Hevnyer: The steadfastness of othera
strengthens ourselves.—In God’s gift and work we
find life. Without that, it deserves not the name.—
Seneca: Etiam in longissima vita minimum est,
quod vivitur.—[The spiritual welfare of the Church,
and the strength and joy of her ministers, alike de-
pend on the Church’s faith —J. L.]
V. 9. We cannot sufficiently give thanks! It
were often more true to say: We do not sufficiently
give thanks, even as we might. God’s kindnesses,
however, are in any case greater than that we should
be able to repay them.—[Marrnew Henry: When
we are most cheerful, we should be most thankful.
What we rejoice iz, we should give thanks for.—
Apam CLARKE: How near his heart did the succes
of bis ministry lie !—J. L.
V. 10. The calm collecting of holy thoughts in
the night season—intercessory prayer in times of
sleeplessness—is a good imitation of the Apostle.
Hevener: The more prosperous the beginning,
with so much the greater zeal prosecute the work.—
Along with joy over a good condition, two things
are always needed to save us from falling into con-
ceit, ostentation, presumption, self-sufficiency, and
vain glorying in men: that the honor be given to
God, and that we do not lose the recollection of
actual deficiencies. —CaLvin: Even those, who are
far ahead of others, are still far from having reached
the goal.—No standing still; faith would be, not
merely once established, but ever newly cherished
and promoted.—[Marraew Henry: When we are
most thankful, we should also give ourselves to
prayer ; and those we give thanks for, yet have
need to be prayed for.—J. L.]
V. 11. The Apostle’s fervent spirit overflows in
prayer, not merely in his chamber, but in the Epistle
itself.
Hevusner: All our steps and ways are in God’s
hand; to everything He must give His consent (Gen.
xxiv. 40; Jer. x. 23; James iv. 13-15).—[To com-
mit our way unto the Lord, the grand secret of a
safe, contented, happy, and truly prosperous life.—
J. L.
. 12.—Hevsner: Love should not be scanty,
poor, but rich, exuberant.—Crrysostom : Love after
God’s kind embraces all. If thou lovest this man,
and that man not at all, this is nothing but a friend-
ship after ἃ human sort—[Marruzw Henry: We
are beholden to God not only for the stock put into
our hands at first, but for the improvement of it
also.—The more we are beloved, the more loving we
should be.—J. L.]
V. 18. Roos: Establishment of the heart comes
through growth in holiness, and this consists espe-
cially in love.—Curysostom: By it the heart be
60 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
comes unblamable, from which otherwise proceed | hope of heaven (Col. i. 4, 5), can only confirm, not
evil thoughts, that cannot be there without outward | prejudice, the salvation of souls.—[Brnson: Before
act. There is no sin that is not consumed by the | God—it is a small matter to be accounted holy
power of love, as by fire.—Love, feeding on the | among men.—ZJ. L.]
SECOND PART.
DIDACTIC AND HORTATORY.
Cu, IV., V.
L
Warning against Fornication and Covetousness.
Ca. IV. 1-8.
1 Furthermore, then, we beseech you, brethren, and exhort yow [Finally then
brethren, we beseech you, and exhort]* by [in, ἐν] the Lord Jesus, that,” as ye
have received of [according as ye received from]* us bow ye ought to walk
and to please God, [even as also ye do walk,]* so ye would abound more and
more [ye would abound yet more].° For ye know what commandments we gave
you by the Lord Jesus. For this is the will of God, even your sanctification
God’s will, your sanct., ϑέλημα τοῦ Jeod, ὁ ἁγιασμὸς ὑμῶν] ; that ye should abstain
ye abstain] from fornication ; that every one of you should know how to pos-
sess his vessel [every one of you know how to possess himself of his own v.]°
5 in sanctification and honor, not in the lust of concupiscence [in passion of lust,
ἐν ride ἐπιϑυμίας], even as the [also the, καί τά] Gentiles which [who] know not
6 God; that no man [one] go beyond and defraud his brother in any matter [in
the matter his brother, ἐν τῷ πράγματι τὸν ἀδελφὸν αὑτοῦ] : because that the Lord
is the avenger of all such [an avenger for all these things, ἔκδικος... περὶ
πάντων τούτων], as [even as, καϑώς] we also have forewarned [also told you
7 before]’ and testified [fully testified].°. For God hath not cailed [did not call,
od... ἐκάλεσεν] ug unto uncleanness, but unto holiness [for uncleanness, but in
8 sanctification].” He therefore [Wherefore then he] that despiseth, despiseth
[rejecteth, rejecteth] “ not man, but God, who hath also given [also gave]* unto
us His Holy Spirit [πῆς Holy Spirit unto you].
a τὸ
ἣν
1 'V.1.—[Td λοιπὸν (comp. E. V. 2 Thess. iii. 1; 2 Cor. xiii. 11; Eph. vi. 10; Phil. iii. 1; ἦν. 8, and see Exegetical
Notes, 1. In this case nearly all the uncial manuscripts, including Sin., and modern editors omit the τό, as at 2 Cor. xiii,
11) οὖν, ἀδελφοι ἐθυτῶ μεν ὑμᾶς καὶ παρ καλοῦμεν, ae 1,. ;
V.1.—B. D.! and others give ἵνα καθώς, and resume at the end of the verse: ἵνα περισσ. [Lachmann, Ti
Alford, Ellicott].—Sin. A. and others omit the first ἵνα. eet ἡ Machenudess
3°V. 1.--ἰςκαθὼς παρελάβετε (when we were with you) mapé.—J. L.]
4V.1.—Ka@us καὶ περιπατεῖτε is given by a large number of the oldest authorities [Sin. A. B. D. E. F. G. Vulgate,
&e.; and so Wells, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, Am. Bible Union.—J. L.]; it was probably
omitted as cumbrous. : ὃ ΘΕΙ͂Ν y
- υπο[περισσεύητε μᾶλλον. German: noch mehr; .Wakefield, Conybeare at v. 10, Ellicott: sézll ξ
A.ford: yet more.—lIn Vv. 2, for ἐδώκαμεν, Sin. reads δεδώκ., with one or two eursiyees LJ motes Sharpe,
ἐ Ly Υ. 4-[ἐιδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι. See the Exegetical Notes, 3.—Sin.! repeats ἐν before τιμῇ.---
TV. 0.--[καὶ προείπαμεν---ραῖτι referring to the time of his personal ministry αὖ Thessalonica.—'
second aorist, eet o mev is given by Griesbach, Schoiz, Ellicott * byt. 11 δ ean esprit ὅθ
ΒΥ. θ.--ἰδιεμαρτυράμεθα. The διά is recognized as intensive by many of the commentaries and versions.
@sseveranter: Benson, Ellicott: solemnly ; Macknight, Peile: fully; Alford : constantly ; &c.—The ὁ befo
verse is wanting in Sin.! A. B. D.,! and is cancelled by Lachmann, Tischendorf, Alford, Ellicott.—J. L.j
9 V.7.—[émi ἀκαθαρσίᾳ, ἀλλ᾽ ἐν ἁγιασμῷ. See the Excgetical Notes, 5.—J. L.]
10 γ᾽, 8.—[So Macknight and Ellicott render τοιγαροῦν 6. Comp. the E. V. at Heb. xii. 1—the only other instan
of τοι γεροῦνε sds 1,..] es
V. 8.—[In both cases ἀθετέω ; for which Erasmus and other Latin versions here change the spernt
tato raicit or repudiat, as many German versions (though not Riggenbach’s) do Luther’s womens ane τς
Ὶ Beza
re κύριος in this
* [So at least in the text of the American reprint. Bur, as the Commentary gives the first aorist,--apev,
aps one of the too numerous errors in these otherwise comely editions of Exiicorr.—J. L.] this is per
CHAPTER IV. 1-8.
6]
E. V. marginal rejecteth is preferred by several English translators, mcluding Alford, in the Commentary, Ellicott, and
the Am. Bible Union.—J. 1..}
12 'V. 8.—The authorities are divided between δόντα [the lect. rec., retained by nearly all the editors, after A. K. 1,
and διδόντα (Lachmann, after Sin.) B. Ὁ, E. Ἐς 6.1, both with or [Lachmann] without καί,
Wy, τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς.] The preponderance of authority is for ὑμᾶς
Sin. B. D. E. F. G. &e,
. 8
the Syriac sad other versions] instead of ἡμᾶς [A., Vulgate, &c.—Almost all the critical editions have ὑμᾶς.---. L.].
EXEGETICAL AND ORITICAL.
1. (Vv. 1, 2.) Finally.—Aordéy (for which the
vidence here preponderates, comp. 2 Cor. xiii. 10),
not materially different from τὸ λοιπόν, 2 Thess. iii.
1; Phil. iv. 8 is used either with a temporal mean-
ing: henceforth, now (Matt. xxvi. 45), or in the
sense of moreover ; but not, as CHRYSOSTOM ex-
plains it: evermore. In the second signification it
introduces the close of the discourse; Grorius:
locutio properantis ad jinem. That is the case
even here; from what is personal Paul turns to the
closing exhortation, which indeed is prolonged.*
He advances from wishing to exhorting (Roos).
That they may become unblamable (ch. iii. 13; with
which the οὖν forms an immediate connection), he
beseeches and exhorts in those particulars, in which
there is yet room for improvement in the deficien-
cies of their faith; thus letting the καταρτίσαι begin
meanwhile by letter, first in vv. 1-12 in reference to
their walk, then in vv. 13 sqq. in reference to their
knowledge. In the classics ἐρωτᾶν means only to
ask a question, but in the Septuagint it already
stands for >XW (Ps. cxxii. 6), and in the New Tes-
tament it often means to beseech (2 Thess. ii. 1).—
And exhort, by virtue of apostolic authority ; but
the evangelical exhortation is a friendly entreaty,
which respects freedom. The entreaty and the ex-
hortation are exercised in the Lord Jesus; the
fellowship of His life is the element (2 Cor. ii. 17);
the Apostle acts as Christ’s organ: he reckons not
himself sufficiently worthy even to beseech or ex-
hort. The object of the exhortation is marked sub-
stantively by τό (Luke xxii. 23, 24; Rom. viii. 26;
Winer, ὃ 18. 3). The aim of the walk is to please
God (as the Apostle pleases Him, ch. ii. 4). [Wexp-
ster and WILKINSon: “Θεῷ without art., such a
being as God is..—J. L.]—Even as also ye do
(actually) walk, recognizes what they already are;
and this is implied also in the μᾶλλον: yet more
(than you now do) should you become rich and
abound (here intransitive) + therein. But not: You
are to do more than is commanded.—F'or, con-
firms the exhortation by an appeal to their own
knowledge of what commandments (1 Tim. i. 5, 18;
the verb at v. 11 and 2 Thess. iii. 4) they had re-
ceived (comp. 1 Cor. xv. 1; Gal. iv. 13).—By the
Lord Jesus, is not quite equivalent to ἐν of v. 1;
we might have expected him to say: Jesus gave
them by us ; but he says on the contrary: We gave
them by Him the Mediator of all truth and all au-
thority; not δ ἐμαυτοῦ did I command; comp.
Rom. xv. 30. Synonymous with ἐν ὀνόματι, 2 Thess.
fii, 6; διὰ τοῦ ὀνόματος, 1 Cor. 1, 10.
2. (V. 3.) For this is God’s will, &. (ch.
v.18); [Wesster and Wirxrnson: “ The art. with
Θεοῦ draws attention to the circumstance that God
had just been spoken of as one to whose will it
hould be our main object to conform, ‘our God,’
* (Vavenan: “Literally, As a remaining thing: mark-
ing an apprcach towards the.conclusion of the Epistle, but
fot necessarily a very near approach.’—Wuzster and
WILKINSON : τὸ λοιπὸν οὖν, “ Now then, what else I have to
aay is’? ; λοιπόν, “ Let me 88) further.”—J. L.] ᾿
t [περισσεύητε--οοπίταβίθα with the transitive περισσεύ-
gat of ch. iii. 12.—J. L.) ᾽
the God we serve."—J. L.]; with this begins the
special detail of the παραγγελίαι. The subject is
τοῦτο; the predicate ϑέλημα (according to the best
authorities, without the article). What follows does
not embrace the entire will of God on all its sides;
multe sunt voluntates, Acts xiii, 22; Benezt.*—In
apposition to τοῦτο, and substantially the subject
of the statement, is 6 ἁγιασμός, which differs from
ἁγιωσύνη, ch. iii, 18, in that the latter denotes the
religious and moral character, but ἁγιασμός the re-
ligious and moral process, the work of sanctification.
Not materially different is Hormann’s view, accord-
ing to which 6 ay. were merely appositional (to ᾿
δέλημα 3), and the proper definition of the τοῦτο
would be first given by the following infinitives. In
our Epistle Paul has as yet no occasion, as in Rom,
iiivi., to develop, in polemic opposition to Jewish
legality, justification as the basis of sanctification ;
nor is that the case in the Corinthian Epistles; Paul
has no set form; but the soul of his thought and
action is this: “ΒΥ the grace of God I am what I
am” (1 Cor. xv. 10). OxsHausen, like some of the
older interpreters, would understand ay. as opposed
to the immediately following πορνεία, in the special
sense of chastity. But that is ἁγνεία. Not even in
Rom. vi. 19; 1 Tim, ii. 15, is the narrower sense
found. And ἀκαϑαρσία likewise, v. 7, is more com-
prehensive, including also covetousness, as in ch. ii,
8,5. Though ydp of v. 7 shows indeed that v. 6
must come under the contrast between uncleanness
and sanctification, yet it does not at all follow from
that, that the idea of the former is here limited to
unchastity (see on v. 6). Rather, abstinenee from
fornication is merely one (chief ) instance of the sanc-
tification which he recommends.
3. (Vv. 3-5.) That ye abstain, &c.—The
(accusative with) infinitive is epexegetical or appo-
sitional to ἁγιασμός. On the subduing of fornica-
tion, comp. 1 Cor. vi. and vii. CHurysosrom: When
he says, ‘from ad? fornication,” he leaves it to those
who know, to think of the various kinds of lewd
ness. With the negative Paul couples the positive
in the form of a coérdinate accusative with infini
tive: that every one of you know, εἰδέναι ag
scire, understand how to, be able to—(we only prop-
erly know, what we can also do)—acquire, get,}
not possess, which must have been expressed by the
perfect κεκτῆσϑαι; no other tense means to possess,
not even Sir. vi. 7; li. 20. By σκεῦος, however,
vessel, utensil, tool, "2D, some (TERTULLIAN, CHRY-
sostom [and the other more eminent Greek commen-
tators, THEODORET, THEOPHYLACT, (AcUMENIUS.—J.
L.], Cavin, Grorivs [Bishops Hats and Wixson,
* (Exuicotr would explain the absence of the article
simply by reference to the substantive verb preceding.—
+ (E.uicorr [after AtrorD] says, “to the preceding
θέλημα τοῦ θεοῦ." But his previous remark, that one rea-
son why τοῦτο, the subject, is placed somewhat emphatic-
ally forward is, that it may ‘direct the reader’s attention
to the noun in apposition that follows,” naturally suggests
the other and, I think, better view.—J. L.]
1 (German: erwerben, for κτάσθαι. ΦΟΎΕΤΥ and Eu
cort: get himself. In the Revision I suggested: possess
himself of—a phrase which Vaughan has adopted. Worps
wort: “ocquire and hold; ὙΠ ΈΒΒΤΕΚ and WILKINSON
secure the possession of. —J. L.]
62 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
Hamwonp, Wuitsy, &c.—J. 1.1, Benexr, OsHav-
sEN, Pett [WorpswortH, WEBSTER and WILKIN-
son] * understand the body, others (THEopoRE of
Mopsuestia, Aucusrine, THoMas AQuiNnas, ZWINGLI,
Werstein, Scuort, De Wertz, Linemann, Ewatp,
Hormann [Jowert, ALForp, Exxicorr] ), + the wife.
The former say that Scripture in still other places
speaks of the body in this sense—does not treat it
contemptuously as the prison of the soul—recognizes
indeed the trouble that it makes for us as the seat,
not the origin, of sin—but requires that it stand in
the Lord’s service as a sanctified organ of the Spirit
(1 Cor. vi. 18); comp. 2 Cor. iv. 7 (where, it is true,
the epithet ὀστράκινα is not to be overlooked); the
Rabbins, moreover, use 01D of the body; Philo
says repeatedly: τὸ τῆς ψυχῆς ἀγγεῖον τὸ σῶμα;
Barnabas, 7. 11: σκεῦος τοῦ πνεύματος ; but also,
ch. 21, simply: τὸ καλὸν σκεῦος. In our text ἑαυτοῦ
might, if necessary, take the place of πνεύματος.
But how does κτᾶσϑαι, to get, to obtain, suit with
this? For to possess is not the meaning of the
word, but acguirere—an argument already employed
by Wersrein. Accordingly κτᾶσϑαι would have to
signify ἐο get the mastery over ; Curysostom: Only
through sanctification do we gain the body for a
σκεῦος ; sin, on the contrary, gains it, when we are
impure. As this is of itself somewhat artificial, so
itis entirely at variance (De Werrs, Litnemann
{Kocu, Atrorp, Exticorr]) with the fact, that to
κτᾶσϑαι really belongs also the negative definition
(v. 5), μὴ ἐν πάϑει ἐπιϑυμίας (the genitive as in ch. i.
3; passion peculiar to lust, concupiscence ; ἐπι. is
the natural element of sin (Rom. vii. 7), which swells
to passion; comp, πάϑη ἀτιμίας, Rom, i, 24, 26).
So then: You are to acquire the σκεῦος in sanctifica-
tion, not in passionate lust ; this does not suit the
assumed meaning of σκεῦος ; for, in truth, it is only
by sanctification that the mastery over the body is
gained ; by lust comes the opposite, the loss of the
mastery. Gain the mastery over the body, not in pas-
sion, were to give an absurd turn to the prohibition.t
We are thus driven to the other explanation, for
which, it is true, Scripture furnishes as little as for
the first any perfectly exact parallel. For passages
where man is described generally as a figure of clay
(Is. xlv. 9, and often), or expressions as σκεύη
ἐλέους, Rom. ix, 23, and such like, are too dissimilar.
The one that comes nearest seems to be 1 Pet. iii.
7; but even there the wife is described as the weak-
er vessel, to wit of the Divine grace, merely in the
relation of contrast, over against the stronger vessel,
but not as the vessel or instrument of the man.
Among the Rabbins, however, the latter idea is
᾿ {I should say, a majority of all the commentators.—
.]
t (Exurcorr: “and apparently the majority of recent
expositors.”” Most of the older commentators go the other
way.—J. L.]
t [I must still question whether the above argument,
however plausible, is quite as demonstrative, as has been
supposed. As I remarked in the Revision: ‘If the writer
really meant 1o say: ‘Instead of serving divers lusts and
pleasures (Tit. iii. 8, δουλεύοντες ἐπιθυμίαις KTA.), and
thus making the body your tyrant (Rom. xvi. 18; 2 Pet. ii.
19) and your God (Phil. iii. 19), let every one of you seek to
get possession and control of it, in a holy and honorable
use, not in a vile abuse,’ it does not appear that such a
construction would be in any respect more harsh and diffi-
cult than wliat is often met with; 6. g. Rom. iii. 8; 1 John
fii. 12. Comp. 1 Cor. ix. 27. Jowsrrr: ‘The words ἐν
πάθει ἐπιθυμίας, though forming an antithesis to ἐν ἁγιασμῷ
καὶ τιμῇ, need not necessarily, when applied to the heathen,
carry us back to κτᾶσθαι τὸ σκεῦος. In v. 5 these latter
words are lost sight of, and some general idea gathered
from them, such as ‘living’ ἐν πάθει ἐπιθυμίας.""---ς- L.)
found (with the blunt explanation: cei immittitur
semen): vas meum quo ego utor, Megill. Esth. 1. 11 j
and, besides, κτᾶσϑαι is used of taking a wife (Ruth
iv. 10, Septuagint; Sir, xxxvi. 29 [24] ).
It is objected, 1. that“this would be to speak toc
meanly of the wife, as of a dependent instrument of
the man, contrary to the reciprocity of 1 Cor. vii. 4 ς
2. that the opposition to wopy. would be taken some
what too narrowly, especially if we understand the
matter thus: You are to contract marriage m sane.
tification, not in lust; in this way the exhortation
would be, not for such as still remain single, or for
widowers, and for others, even only in regard to the
formation of the marriage tie; 8, (a point made by
OtsHavsEN, and also by Catvin before him), that
the exhortation would thus not at all apply to the
woman. It may be replied (with Dz Werte and
Liinemann), 1. that the wife is not in every respect
viewed as the instrument of the man, but only in the
special relation suggested by the opposition to πορν.
Keep yourselves from vaga libido ; procure rather
every one his own instrument, to wit, for the instinct
in question, not as one in πορν. procures a σκεύος,
not his own, in passionate lust. Here, as in 1 Cor
vii., Paul speaks plainly and undisguisedly, but yet
briefly and decently. 2. This exhortation is gene.
rally applicable; that is to say, those who do not
possess the gift of continence (1 Cor. vii. 2, 9) are,
for the sake of avoiding πορν., to take to themselves
every one his own regular wife (if they are still sin-
gle or widowers), and not use a σκεύος that is not
their own; but neither are they to marry in a merely
fleshly way, and just so they are not to lead their
married life in that spirit. It concerns both the
formation of the marriage relation and the subse-
quent life therein, when it is said: Obtain your
σκεύος (ut first and ever afterwards) in sanctification
and honor. 3. This exhortation Paul directs with
perfect propriety to the men as the specially active
parties, who readily allow themselves greater liberty
in this thing. The inference as regards Christian
women was self-evident.
Ltnemann thinks that in sanctification and
honor is merely an explanation of what is implied
in the expression, his own vessel. But the sense is
richer, if we thus distinguish: 1. Let every one ac-
quire his own vessel, and that, indeed, 2. in the
proper way, as it should be acquired (and then also
kept accordingly). It is not enough that one have a
wife; it is likewise important, in what way he has
got and now holds her. ‘‘ For a man may be drunk
even on his own wines.” The proper mode of the
κτᾶσδαι is therefore described: in sanctification in-
wardly, before God, so that there is an imitation of
the love of Christ (Eph. v.) and a mutual further-
ance in the service of God and in the rule of the
spirit; whence follows in the relation between man
and man: and in honor (Col, ii. 23; 1 Pet, iii, ΠΣ
in maintaining one’s own honor, and in the respect
or manifestation of honor that is shown to the wife ;
as opposed to the ἀτιμία of him who sinks himself
below the beasts, desecrating and degrading the
oxevos by a sinful abuse through παϑ. em. in forni-
cation, or even in carnal excesses within the iimita
of marriage.
Even as also the Gentiles; καί in compari-
sons, v. 18; Rom. iv. 6; ἔϑνη, as frequently for
ἐδινικοί.
4. (V. 6). That no one go beyond, &c., is
added by asyndeton, with this variation, that now
τό stands with the infinitive. Τὸ μὴ ὑπερβαίνει:
CHAPTER IV. 1-8.
63
cannot depend on εἰδέναι : if on account of the arti-
ele it could not be parallel to ἀπέχεσϑαι and εἰδέναι,
then neither is it parallel to κτᾶσϑαι, which without
the article depends on εἰδέναι. ΒΈΝΩΒΙ, sees in the
asyndeton a proof that Paul is proceeding with the
same topic, the τό bringing confirmation and climax
to what was last said. It is, on the whole, supposed
by many (Curysostom: the subversion of marriage
is worse than the robbery of treasures, JuRon,
Erasmus [Bishop Witson], Wersrein, Osttavusen,
Petr, Von Gertaca [Jowsrr, ALrorn, Exuicort,
- Vauewan, Worpsworta, Wepsrer and WILKIN-
SON, and most others] ), that πλεονεκτεῖν (to over-
reach, injure) stands here, not in its ordinary mean-
ing, but figuratively of violated marriage, as Prov.
vi. 29-32 compares the thief and the adulterer (that,
however, is not to describe the adulterer figuratively
as a thief); comp. 2 Sam, xii. (but that is an express
parable), and the tenth commandment (of the Re-
formed division),* which embraces both kinds of
sins, Paul (they think), having said before that for-
nication is contrary to sanctification, and therefore
to God, now goes on to say that it wounds also
brotherly love—is, so to speak, a greedy grasping at
conjugal property, an injury to the rights of a
brother. The specification, ἐν τῷ πράγματι, would
then be used euphemistically : ‘‘in the matter” (that
mentioned in vv. 4, 5; 2 Cor. vii. 11). On any
other view, it is thought, there would be a quite
abrupt introduction by asyndeton of a new subject,
whereas even the γάρ of v. 7 shows that v. 6 speaks
of the uncleanness of lewdness.
Against the last remark, see Exeg. Note 2 (on v.
8); ἀκαϑαρσία is all impurity of the natural man, the
dominion of the flesh over against the spirit; covet-
ousness also belongs to it. On the other hand, there
is no example (for a parable like that of Nathan is
not one) of the asserted figurative use of πλεονεκ-
τεῖν ; and even the asyndeton does not prove what
these interpreters wish. Indeed, closely viewed,
something even false would be the result of this.
That is to say, were τὸ μή &. of v. 6 merely appo-
sitional to vv. 4, 5—if nothing but a new side of
πορνεία were to come out of it—then the adulterous
πλεονεξία must be a characteristic of all πορνεία; a
man, in other words, must thereby invade the rights
of his brethren; which yet is not the case, for there
is many an instance of πορν., which violates no
brother’s right of possession; that is the case only
in a single definite reiation, and must consequently
have been mentioned as something new, not simply
ag an apposition to what precedes, Even Linemann
is here too punctilious, when on account of the τό
he would take μὴ ὑπερβ. as codrdinate, not with
ἀπέχ. and εἰδέναι, but with 6 ἁγιασμός : The will of
God is 1. your sanctification, abstinence from forni-
cation, and so forth; and 2, the μὴ ὑπερβαίνειν.
But in this way there results the awkwardness of
understanding ἁγιασμός of v. 3 in the narrower sense
of chastity, whereas in v. 7 it is understood by
Linemany himself (who takes v. 6 as an cxhorta-
tion against covetousness) in the wider sense. We
cannot be driven to this by that article.
Even if we had to acknowledge in this a slight
ruggedness of style, we should yet say with Hor-
MANN, that the very article shows that something
new, and of a different nature, now comes in, The
* (Luther’s Catechism retains the Roman Catholic ar-
rangement of the decalogue, which divides the tenth com-
mandment into two to muke up for the omission of the
second.—J. 1,.}
difficulty disappears, as soon as (in reading) we pune
tuate somewhat more strongly after ἁγιασμὸς ὑμῶν,
and again after μὴ εἰδότα τὸν ϑεόν. Thus (with
OrigeN, Carvin, Zwineut, Gromus, Ds Wert,
Linemany, Ewarp, Hormann, and others) we recog
nize in v. 6 a new exhortation to a second evidence
of sanctification (along with chastity as the first) in
honesty of dealing, instead of a reckless and covet
ous overreaching, Many take ὑπερβαίνειν absolutely,
without an object, modum excedere; Lurnern: to
grasp too far; 1]. 9. 501; Puaro, Rep. 866, A.
But since the one τὸ μή takes the two verbs close
together, we shall do better by referring also, with
Hormann, the addition ἐν τῷ mp. and the object to
both verbs; and then ὕπερβ., to go beyond, is the
same thing as to take no notice of, recklessly to dis.
regard ; in what? even in πλεονεξία, the desire to
have more, The verb is transitive also in 2 Cor. xii.
17, 18; τῷ enclitic, for τινι, as Grorius explains it,
is not according to New Testament use—not even in
1 Cor. xv. 8; ἐν τῷ mp. means: in the business
(Rom. xvi. 2), or even lawsuit (1 Cor. vi. 1), on hand
at any particular time,*
His brother—is this to be understood of
brother in the widest sense, as equivalent to
πλησίον ἢ That, however, is contrary to the usage,
Even M& denotes a member of the people of God,
But should the limitation, as in Deut. xxiii, 19 sq.,
indicate a difference in the treatment of brethren
and of strangers? By no means; it does not con
sist with the context, that those who are not breth.
ren should be otherwise treated (comp. ch. iii. 12);
Paul, looking simply at the intercourse of Christians
with one another, requires that the same should be
fraternal, and he uses the name of brother as an
argument against unbrotherly overreaching ; etiolo-
gia fugiende transgressionis, BEnceL; just as in
1 Cor. vi., where in like manner the transition from
fornication (ch. v.) to covetousness is by asyndeton,
hurried and abrupt. In other places also Paul puts
close together these two capital vices, Eph. iv. 19;
v. 8,5; Col. iii. 5.
Confirmation of the warning: Because that
(Rom. i. 19, 21) the Lord (Βενϑει,: Christus
judec) is an avenger (vindex, Rom. xiii, 4) for
all these things; the most diverse sins (suits bet-
ter, if the previous discourse was at least of two
kinds of sin, and not merely of two forms of the
same sin); comp. 1 Cor. v. 11; vi. 9, 10; Gal. v.
19 sqq.t
* [Per contra, Eruicorr: “The clause is not merely
parallel to the anarthrous εἰδέναι, but reverts to the pre
ceding ἁγιασμός" (Exiicoty on this point agreeing with
Loinemann), “of which it presents a specific exemplifi-
cation more immediately suggested by the second part
of ver. 4. First, πορνεία is prohibited; then a holy use
of its natural remedy affirmatively inculcated; and lastly,
the heinous sin of μοιχεία, especially as regarded in its
social aspects, formally denounced. So rightly Chrys.
(ἐνταῦθα περὶ porxeias φησίν" ἀνωτέρω δὲ καὶ περὶ πορνεϊας
πάσης), and after him Theod., Theophyl., @cum., and the
majority of modern commentators. To regard the verse
with Calv., Grot., and recently De Wette, Litnem., Koch,
as referring to the fraud and covetousness in the affairs of
life, is (a) to infringe on the plain meaning of τῷ πράγματι;
(B) to obscure the reference to the key-word of the para-
graph, ἀκαθαρσία, ver. 7 ; (y) to mar the contextual symmetry
of the verses; and, lastly, to introduce an exegesis so frigid
and unnatural, as to male us wonder that such good names
should be associated with an interpretation so seemingly
improbable.” So AtForp and Jowetr. Comp. Notes z and
bin the Revision of this verse.—J. L.]
t (Our Translators, following the Bishops’ Bible, seem
to have taken τούτων as masculine, for the transgressors
(WEtLs, Barnes, Suarpr, ConyBEARE), or for the injured
parties. But all the other older English versions have
64 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
Even as we also told you before, not
merely before this Epistle; that idea lies simply in
the aorist (when we were with you, even then our
oral teaching was to no other effect); but the apo
(comp. mpoAdcyw with προεῖπον, Gal. v. 21) contains a
reference to the coming of Christ to judgment:
“before it happens;” and (by way of corrobora-
tion) fully testified (ch. ii, 12 [11]), Cavin:
tanta enim est hominum tarditas, ut nisi acriter
perculsi nullo divini judicia sensu tangantur.
5. (Vv. 7, 8.) For God did not call, &c.—
What prompted the exhortation, a return to the fun-
damental idea of v. 3. The change from ἐπί to ἐν
is not without design. The former might possibly
mark the condition: on the ground of. But to
specify a ground, even in a negative way, does not
accord with the free grace of the call. But, since
the purpose of an action is the motive of it, ἐπί
may also express for the purpose of, hae lege ut esse-
mus, Gal. v. 18; Eph. ii. 10; Winer, § 48, C.
[Wesster and Wizkinson: “on the understanding
of."—J. L.]). Ἐν, on the contrary, is internal; it
may be understood by breviloquence (in order to be
in) as equivalent to εἰς (WineER, § 50, 5; 1 Cor. vii. 15
with Col. iii, 15); but also of the essential nature
of the καλεῖν (BENGEL, Hormann): in the offer and
operation of sanctification the καλεῖν existed; that
was the element in which the καλεῖν moved. The
Apostle does not think so specially as we do of sanc-
tification as a gradual subdual of the flesh, but it is
for him separation from the world for God, the being
made partakers of His Spirit; ἐν as Gal. i. 6; Eph.
vi. 4.
Wherefore then he that despiseth reject-
eth] ;*—dSereiv, to invalidate, treat as null ; more
rarely with a personal object: to reject (Luke x. 16);
in the Septuagint frequently for 2. Is, xxi. 2;
xxiv. 16. To the participle some supply ἐμέ, others
τοῦτο, Thy ἐν ἁγιασμῷ κλῆσιν, Tas παραγγελίας (Vv.
2), not incorrectly as regards the sense, but gram-
matically it is better to take it (with Dz ΕΊΤΕ,
ΤΌΝΕΜΑΝΝ, Hormann [Jowert, ALrorp, Enxicort] )
as without an object, substantively: the despiser
[rejecter]. In what follows we must not take οὐκ
for ob μόνον, which weakens the force of the state-
ment, but thus: The man, through whom the com-
mands were conveyed to him, does not even come
into view by the side of the despising of God, from
whom they spring. In the case of ἄνϑρωπον, to
think with (@cumenius, Pent, of the overreached
brother, v. 6, or even with Hormann of the misused
woman, and the brother injured through covetous-
ness, is still more out of the way.t
In the addition: who (also, { together with the
calling) giveth (continuously), or gave (once) His
Holy Spirit unto you, lies the climax of the
exhortation, With the reading, wnto us, one might
think of the Apostles, who speak from the Spirit
{1 Cor. vii. 40), whose word therefore is not to be
despised, or again (since this apologetic assurance is
here uncalled for) of Christians generally. The bet-
the word things, and nearly all commentators agree in
making the pronoun neuter.—Our author’s remark on
πάντα Tadra—made frequently by those who take his view
of τὸ μὴ ὑπερβ. κιτ.λ.---ἰ of no weight. Why may not the
reference be to the zarious forms of fleshly uncleanness 1---
.L.)
* (See Critical Note 11.—J. L.J
t [Exuicorr: “aman, any man, with a latent reference
to the Apostle.’—J. L.]
t [The author brackets the καί also in the translation.
Bee Critical Note 12.--J. L.]
ter attested ὑμᾶς, however, is for the readers: He
giveth (or gave) into you [in emh hinein, for eis
ὑμᾶς] His Spirit, the Holy Spirit, who incites te
sanctification, to dwell in you; and thus (De Werrs,
OtsHavsEN), along with the commandment, the gift
also of discernment, illumination through the proph-
ets among you (ch, v. 20), and the spirit of discern.
ment in yourselves (ch, v. 21), so that ye are able to
judge whether I speak from myself—so that ye are
ϑεοδίδακτοι (v. 9); and thus to you, moreover, sane
tification is made a possible thing, for surely ye have
not in vain received His Holy Spirit (Ewa.p); ye:
are, therefore, also the more inexcusable, if ye do
spise His commandments, grieve the Holy Spirit,
and resist His discipline (Eph. iv. 80; Lunemann,
Hormann).
DOCTRINAL AND ETHICAL.
1. (Ὁ. 1.) There is danger in knowing the way,
and not going forward (James i, 22), Standing still
tends to backsliding. The point is, to walk continu-
ally, step by step, even to the mark. CnrysosTom:
The earth returns more than is given to it—But this
as fruit, from the living force of the seed; no opera
supererogationis, The true περισσεύειν is not any
acting over and above the commandments (v. 2), but
a more and more willing fulfilment of the command-
ments. Zwine.1: No one can here be perfect, and
he that standeth, let him take heed lest he fall.
Daily we fall and sin; let us also daily arise.—That
requires an ever fresh exhortation and admonition in
the midst of the frivolity of an age, which heed-
lessly despises the judgment of God.— Rieger:
When one has once received from another some-
thing pertaining to instruction in the matter of sal-
vation, this forms a tie between hearts, such that one
may hope to effect a still further advance. A word
received with love into the heart communicates to
us also an impulse to become ever more perlect.
[Matrsew Henry: The Apostle taught them how to
walk, not how to talk.—Apam CLarRKE: God sets no
bounds to the communications of His grace and
Spirit to them that are faithful. And as there are
no bounds to the graces, so there should be none to
the exercise of those graces.—J. L.
2, (V. 2). Bence, remarks, that in the Epistles
to the only recently founded church at Thessalonica
the Apostle speaks frequently of his commands; but
seldom in Epistles to churches of longer standing.
Evangelical freedom is no antinomianism. The ordi.
nances of God require the obedience of faith, Ab-
solute autonomy and creaturehood are mutually
irreconcilable. The way to true Christian freedom
lies through the obedience of faith,
3. (V. 3.) Sanctification is separation from the
things of the world, purification from the pollution
of the flesh, the surrender of ourselves to the ser-
vice of God, to the dominion of the spirit over the
flesh, for a pure offering to God who is holy, that is,
who abides like Himself, asserting Himself in His
spirituality, and therefore with an absolute superior
ity, not only to everything impure, but to all that is
created. Lev. xix. 2, Ye shall be holy, for I am
holy.—Rircer: Under the impulse of His Spirit it
pervades the whole man, so that all his powers and
members are occupied in the service of righteous-
ness, To this points even the emotion of shame,
wherein is proclaimed a consciousness of the fall,
and a longing after original innocence.—THE ΒΑΜῈ :
We must not regard sanctification as such a lofty
CHAPTER IV. 1-8
65
virtue, that only a very few are required to strive
after it (comp. Heb. xii, 14).
4, (Vv. 3-6.) We need not be surprised at this
warning against gross sins. The gospel does not cut
off magically at one blow all danger of seduction,
Gross sins on one side, great workings of the Spirit
on the other—such is the mighty contrast in the
primitive churches. Nowadays everything is brought
much nearer to a level. Besides, the lust of the
flesh and the thirst for gain are the capital vices, not
merely of heathenism, but to this very day espe-
cially of so many a rich commercial town.
5. (8-5.) Sensuality is a peculiarly powerful lust
of the natural man, and strives against sanctification.
Heathen laxity accounts it a matter of indifference,
unless some right of wedlock is infringed; nay, by
a reciprocal influence of error and lusts (Eph, iv.
22), and in consequence of a wicked ignorance of
the holy God, heathenism, while deifying the natural
‘astinct, sanctions even a “holy” debauchery, and
tnat even to the most unnatural abominations (comp.
my Discourse on the calling of the prophet Hosea,
Basel). Even the nobler heathens, e.g. ῬΊΑΤΟ in
the Symposium,’ sometimes commend in the wise
man as a sublime continence that without which a
Christian were no Christian, while they speak of
shameful things without any holy abhorrence. How
feeble is their protest even against pederasty! And,
sure enough, what a state of things was that of the
Roman world at that time! A quite different spirit
of earnest opposition was shown already even by the
law of the Old Covenant (Lev. xviii. 30; Deut. xxii.
21; xxiii. 17); and the gospel thoroughly enforces
the demand for resistance even to the secrecy of the
thoughts (Matt. v. 28). On one occasion the Apostle
appeals to the Christian sense of honor: Ye will
not, surely, take the members of Christ, and make
them the members of a harlot (1 Cor. vi. 15)? and
then again as here: Ye will not be willing, I hope,
to live as do the heathen? Such admonitions are
still needed by us. For the prevailing tendency-is
to think far too lightly of the fleshly lusts, which yet
war against the soul—Rircer: When a stale Chris-
tianity is ever anew reviving all heathenish vanities
in operas, plays, novels, shameful pictures and im-
ages, it falls again likewise, along with heathenish
unbelief, into heathenish fornication.—To subdue it
is not an affair of a single resolution, but of con-
tinuous practice——Curysostom: of an earnest dis-
cipline—grounded in a knowledge of one’s own
bodily and mental disposition, and showing itself by
caution in intercourse, avoidance of all temptations,
of all impurity in look, gesture, touch, of all seduc-
tive reading, whereby the evil treasure of the heart
is enlarged, by laying hold of the Divine help, turn-
ing to account past experiences, perseverance in
prayer, serious contemplation of the shortness of
life and the preciousness of the faculties vouchsafed,
by exerting the same with faithful diligence, and,
above all, by overcoming in the blood of Jesus (Rev.
xii. 11).
A a means, and one of Divine appoint-
ment, is the holy and honorable use of marriage ;
“incontinentice medicina et continentia ipsa,” C.
Hely. 29. But it must not be contracted in a way
of carnal frivolity, nor carried on in a spirit of car-
nal license. Paul speaks of these things without any
absurd prudery or spurious spirituality; what _be-
longs to nature he mentions without disguise, docs
not dispute what is due to a natural necessity, but
insists on discipline and a hallowed method in the
5
satisfaction of this instinct. We ought to be thank.
ful for this sober teaching, equally remote as it is
from a false burdening of the conscience througl
monkish perverseness (comp. 1 Cor. vii. 3-5, in op
position to a merely nominal marriage), and from e
privileged explanation of immoderate fleshly lust,
Nor are we at liberty to decline even the humiliation
implied in the assignment of motive, 1 Cor. vii. 2.
Zwinet: Paul does not altogether forbid the
affection—gquis enim sine affectu cohabitat uxori
suc ?—but whatever in that regard is immoderate
and disorderly.—What is essential in holy wedlock
is the helping of one another to grow in the rule of
the spirit (Riz@ER: sanctification with reference to
God and His service); this Divine aim in connection
with what is humanly noble, to be mindful of one’s
own honor, and not less of the honor and dignity of
the woman in a due regard to her personality. This
requires a constant modesty; for the Divinely or-
dained instinct (Gen. i. 28; ii, 24) is no longer since
the fall to be regarded as uninjured (Gen. iii. 7)
Whoever abandons himself without reserve to lust,
in his case it degenerates for his punishment into a
ruling passion, of which he becomes the slave.
6. (V. 5.) That the Gentiles know not God (Gal,
iv. 8; Eph. ii, 12; iv. 17 sqq.); this statement
seems to be contradicted, not merely by so many
beautiful expressions of the heathen respecting Di-
vine things, but by the Apostle’s own words, when
he pronounces them inexcusable, Rom. i. 19 sqq.,
for the very reason that they know God by His crea-
tion. But the principle of reconciliation is found in
the last mentioned passage itself. When they knew
God, they glorified Him not as God, and thus their
thoughts became vain and their foolish heart was
darkened. They held down* the truth in unright-
eousness. They consequently do not know God as
the God before whom we stand, the Holy One with
eyes of flame, who is Spirit and not flesh; whom we
know only in proportion to our sanctification ; for it
is only when we are willing to strive after that which
is the will of God, that we receive also the witness
of the Spirit, and attain to the full knowedge of Him
as the Searcher of our life. Even of men, whom we
know merely by sight or from hearsay, not from per-
sonal intercourse, we do not say that we know them.
In this full, living sense, therefore, the heathen know
not God (τὸν ϑεόν, the one, true God). This is a
guilty ignorance, of which the general and the indi-
vidual guilt are in an inverse proportion. But even
the better views—how fragmentary are they, and
how little do they amount to an undoubting, salu-
tary, popularly pervasive knowledge !
7. (V. 6.) Paul frequently brings together the
two capital vices, lust and covetousness ; comp. also
Heb, xiii. 4, 5. Between these two diverging sins-
there is affinity and contrast. Both are character-
ized by unfaithfulness, unbelief, as if God did not
see or avenge—as if He were not a Spirit, nor holy,
The man who is unfaithful to God in regard to his
body, that nearest of possessions, is easily so like
wise in reference to property of every kind, and vice
versa. Or perhaps sin develops itself in a one-sided
way. Libertines may be loyal and generous in
money matters; honest people are frequently covet-
ous, niggardly, bent on their own advantage. Τη-
deed, covetousness is the vice of upright people, and
is often joined to a pharisaic religionism ; it is aiso
much more rarely confessed than other sins. Binet
* [German : niederhalten, for κα τ exévrwv.—J. L.]
66 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
gives us the statement of a Catholic confessor, that
in twenty years innumerable sins had been confessed
to him, but not in a single instance covetousness,
Then perhaps, in circumstances of special tempta-
tion, the mischief breaks out also in the other direc-
tion. Not being thoroughly faithful, they have no
power of resistance.
8. (Vv. 7, 8.) The Divine call, and, along with
that, the communication of the Holy Spirit, enhance
responsibility (Luke xii. 48). And indeed the final
measure of all sin is not the injury done to our
neighbors, but the contempt put upon God (Ex. xvi.
7; 1 Sam. viii. 7). People are fain to put forward
as an excuse their dislike to men.—Zwinei1: The
parson I will not listen to, the false teacher, the
heretic ;—such is the talk of those who do not dare
openly to reject God.—To what extent may the
cause of the teacher be identified with that of God?
A wicked, hierarchical abuse is certainly possible,
and occurs when the privilege of the teacher’s posi-
tion is throughout, and without question, asserted as
infallible; contrary to Matt. xvi. 17, 28; Gal. ii. 11
sqq.; 1 Cor. x. 15; 2 Cor, i, 24. Nevertheless,
Luke x. 16 remains in force, in so far as the servants
of Christ take upon themselves, above all things, the
obligation implied in this promise. And all peniten-
tial confession is complete only in the direct personal
reference to God (B. li. 6 [4]); when the sinner
begins clearly to perceive, that God’s commandments
care no human fancies. The more light a man has
‘received, so much the more heinous is his transgres-
sion. To grieve the Holy Spirit, with an ever-
increasing constancy to do Him despite, may grow
into the sin that is never forgiven. Comp. on this
point my Discourse in the apologetische Beitriége von
Gress und Riceensacu, Basel, 1863. For this rea-
son the exhortation, which began with beseeching in
Christ, becomes at the close a menace pointing to
the vengeance of the Judge. The gospel knows
nothing of the idea, that the fear of God’s judgment
is an inadmissible motive. Its preaching is through-
out two-edged.
HOMILETICAL AND PRACTICAL.
V. 1. To beseech, where one might command, a
model for Christ’s ministers (2 Cor. v. 20).—Herus-
ner: The exhortation proceeds, 1. on the command
of Christ, not of men (nor yet arbitrarily); 2. by
His love to us; 8. by our love to Him; 4. by His
future appearing.—Burlenburger Bibel: God be-
seeches and exhorts, though according to His right
and His power he might well threaten and command,
Therein appears his kindness and love toward man
[Tit. iii. 4]. With so much the greater force should
this gracious style of injunction shame and subdue
the otherwise hard natural heart.—[See Bishop Brv-
ERIDGE’s Brief Notes on this verse.—J. L.
V. 3. Srinerin: First holy, then peaceable;
this will of God thou wilt not be able to annul.—
Hevsyer: All commandments have one object,
sanctification. The special Christian motives to
sauctification: 1. It is an obligation of gratitude ;
2. itis the sign of the reconciliation received [Rom.
v.1i]; 3. Christ is made unto us sanctification [1
Cor. 1. 80]; 4. we owe it to the world; without it,
we do the world an injury, and dishonor Christ.—
THE saME: The call of Christianity, a call to sancti-
fication.— Burlenburger Bibel: To this point is the
sum and substance of all Holy Writ directed, that
the people of God should also live godly. It is not
possible that an unholy person should come into fel
lowship with God, the Holy One.—[Vor this is the
will of God, your sanctification ;—the text of Mas
SILLon’s third Sermon pour une profession re
ligieuse.—J. L.]
Hevsyer: Christ the Guardian of our chastity.—
Curysostom: Men are led to fornication by luxury,
wealth, levity, idleness, leisure. These occasiond
must be cut off. In particular, he gives an impres
sive warning against adultery, as the consequence of
the early practice of fornication. ‘‘ Bear with me,
if Iseem to speak what is impure, as if I had Jaid
aside shame and blushing; for it is with reluctance
that I submit to this, but for their sakes, who are not
ashamed of the deeds, am I compelled to utter the
words, You are ashamed to hear of it? It is, how
ever, the deeds that you are ashamcd of, not of the
words.” He speaks of these things, he says, as a
surgeon probes a festering wound. ‘It is not youth
that is responsible for them, otherwise all young men
must be licentious; but we fling ourselves into the
funeral pile.”—Burlenburger Bibel: A man may
restrain himself from all outward eruptions of evil
lust, and yet be inwardly full of the stench of the
filthiest thoughts and desires,
V. 2. Who is allowed to say that he knows God ?
The man who loves Him, keeps His commandments,
stands in sanctification.
Vv. 8-6. The similarity and difference of the two
capital vices mentioned by the Apostle.-—Covetous-
ness itself is an uncleanness.
[V. 7. Letenron: It is sacrilege for you to dis-
pose of yourselves after the impure manner of the
world, and to apply yourselves to any profane use,
whom God hath consecrated to Himself.—J. L.]
Vv. 6-8. Dread of the Judge and Avenger is not
set aside even by the gospel. 1. Servile fear, indeed
(Rom. viii. 15), hath torment and is not in love (1
John iv, 18); but every one who does not fear is not
therefore a child of God; better than careless or in-
solent frivolity, the fear of God is the beginning of
wisdom. 2. Nay, within the sphere of grace, it is
needful to use it with fear and trembling, that it be
not turned into lasciviousness (2 Cor. ν. 11; Phil.
ii, 12 [Jude 4]). 8. But the fear of God, the only
Judge, is identical with trust in Him, the only Sa-
viour and Protector (Matt. x. 28-31).—[Lrrq@uron :
Men are ready to find out poor shifts to deceive
themselves, when they have some way deceived their
brother, and to stop the mouth of their own con-
science with some quibble and some slight excuse,
and force themselves at length to believe they have
done no wrong. Therefore the Apostle, to fright
them out of their shifts, sets before them an exacter
Judge, who cannot be deceived nor mocked, who
shall one day unveil the conscience, and blow away
these vain self-excuses as smoke ; and that just Lord
will punish all injustice—J. L.]J—Berlenburger
Bibel: The despising [rejecting] occurs also through
a hypocritical faith, when the way of sanctification ig
refused as savoring of legalism, The flesh makes
ever-fresh trials, whether it may be able to regain ita
old ascendency.
Vv. 1-8. Srockmeyer (in a series of manuscript
Sermons, of which he has most kindly allowed us
the use): Exhortation to sanctification: 1. Why is
it still a necessity for a church even of true Chris-
tians? Their standing is already in sanctification,
but they need to become ever more perfect: a, they
are still far from having attained to the measure of
CHAPTER IV. 9-12.
Gi
Christ’s example ; it behooves them to strive against
the temptation to a self-satisfied stationariness; b.
the tendencies to sin are powerful; earlier habits of
sin still retain an influence; whereas no department
of life is to remain unsanctified, and no toleration is
to be given to stubbornness, indolence, excuses, or
palliations ; otherwise sanctification gradually ex-
pires. 2. What are the particular points made
prominent by the Apostle according to the special
need of his readers? the two capital sins of the
heathen world, fleshly lust and greed of gain. a. To
offer wanton apologies for the former is to sink
back into heathenism, which knows nothing of God.
Ὁ. The second is a reckless encroaching on one’s
neighbor, Against this Paul warns, at the same
time that he fully recognizes brotherly love (vv. 9,
10); for a man may contribute to charitable objects,
and yet all the while seek advantages in trade, that
are an overreaching of his neighbors. But he whe
on these points is free from reproach, let him try
himself whether there are not others, in which his
sanctification is still defective. 8. What is the seri
ous admonition with which the Apostle confirms and
strengthens his word of exhortation? The pro-
claimer of evangelical grace speaks of punishment
from an avenging God. On all ungodliness of men
rests God’s wrath; he, therefore, who scorns the
way prepared by God’s grace for escaping that
wrath, forsakes the way of grace, and must be over-
taken by the wrath; yea, he is worthy of a far sorer
condemnation than heathens and Jews, just because
to him the Spirit was given. Yes, help to achieve
the victory is proffered to him in the strength of the
Spirit.
1 Thess. iv, 1-7 is the Epistle for the Sunday
Reminiscere,
Ul.
Incitement to growth in brotherly love, and, that love be not prejudiced, to quiet
and sober industry.
Cx. IV. 9-12.
9 But as touching [But concerning, περὶ δέ] brotherly love ye need not that I
write [have no need that one write]' unto you: for ye yourselves are taught
10 of God to love one another: and indeed ye [for ye also, καὶ γάρ] do it toward
all the brethren which are in all Macedonia [that are in the whole of M.]:’ but
we beseech [exhort]° you, brethren, that ye increase more and more [to abound
11 yet more],‘ and that ye [and to] study to be quiet, and to do your own business,
and to work with your own® hands, as [according as, καϑώς] we commanded
12 you; that ye may walk honestly [becomingly]° toward them that are without
[those without, τοὺς ἔξω], and that ye may [and may] have lack [need]’ of
nothing.°
1 V. 1.—[od χρείαν ἔχετε γράφειν.
many read. ἔχετε; DAF. G
Comp. ch. v.1; and i. 8, Critical Note 4.—J.L.] A.D.3E. K. L, Sin},
. Sin.* (Vulgate, Chrysostom, Lachmann, &c.], ἔχομεν, which is easier; B., εἴχομεν ; 4 minus-
{ x!
and
cules, with ἔχετε, have γράφεσθαι, comp. ch. v.1. See the Exegesis.
2 V. 10.2 [τοὺς ἐν ὅλῃ τῇ Max.) It is of no importance to the sense, whether we read or omit τούς after ἀδελφούς.
Sin.! is quite alone in reading a8. ὑμῶν ἐν.
3 V. 10.--[παρακαλοῦμεν.
4, 10.--[περισσεύειν μᾶλλον.
inadvertence—retains it in the Translation.—J.
bracket it.—J. L.]
6 VV. 12.--[-εὐσχημόνως.
73 Phil. iv. 8; &c.) is now obsolete.”—J. L.]
Comp. ch. iii. 2, Critical Note 2.—J. L.]
Comp. v. 1, Critical Note 5.—J. L.]
5 V.11.—i8ious is wanting in B. D.! F. G. {Uaghnenn, Tischendorf, Alford, Ellicott.
.], but is found in A. D.3
The last—probably through
K. L. Sin.) (Knapp, Hahn, Riggenbach,
Revision: “The use of honest as = honorable, comely (see E. V. Rom. xii. 17; 2 Cor. xiii.
7 V.12.—[ Revision: “The word χρεία occurs 49 times in the N. T., and is nowhere else lack in E. V., which here
follows the Bishops’ Bible.””—J. L.]
ΒΥ
. 12.-[Or, as in the English margin, of no man ;—which Riggenbach, and very many others, including Ellicott
Gin the Commentary, not the Translation) prefer. See the Exegesis.—J. L.]
EXEGETICAL AND CRITICAL.
1. (Vv. 9, 10.) But concerning brotherly
love, &c.—The exhortation here turns to a new
side of sanctification. Brotherly love (ch. iii, 12) is
love to our fellow-Christians, who have the same
Father (1 John v. 1), and is the centre of love to all
men (2 Pet. i. 7), the Christian loving generally his
neighbors on account of the hope, to which he
knows and believes them to be called (Col. i. 4, 5 *).
The proof of love which Paul praises in the Thessa-
* [A very questionable reference. The love there spo-
ken of is love to the saints; and, besides, the διά of v. 5 is
best connected, not with τήν ἀγάπην of v. 4, but with
εὐχαριστοῦμεν of v. 3.—J. L.]
lonians (ποιεῖτε, v. 10), is perbaps chiefly, yet not
exclusively, the rendering of actual help to those in
distress—The reading ἔχετε with γράφειν Line
MANN declares to be meaningless. But the two va-
riations, ἔχομεν or γράφεσϑαι, might still suggest aa
the more difficult the reading rejected by Linemann.
As the subject of γράφειν we must supply ἡμᾶς, or
assume that it is used impersonally: that one write
unto you (of the writing to you ye have no need),
Regularly it would be in the passive, as at ch, v. 1
(Heb, v. 12, τοῦ διδάσκειν ὑμᾶς τινά, is, of course,
somewhat different *). On the use of the infinitive
* (Besides that the τινά there is cften read τίνα, and
construed with τὰ στοιχεῖα.---. 1.)
68 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
active, where the passive might have been expected,
comp Winer, § 44. 8, Note 1. Ltnemann, indeed,
would allow of the application of this rule only where
the infinitive is used simply as a substantive, not
where it governs a case.—OLSHAUSEN (with the read-
ing ἔχομεν) finds the antithesis: When God teaches
you, J may be silent. But ἔχετε likewise gives an
antithesis: Ye need not that one write unto you; fcr
ye yourselves are, ὅς. Taught of God, ϑεοδίδακτο.
not respecting God, but according to the analogy of
such compounds, dy God (comp. John vi. 4 ; Is. liv.
13; Jer. xxxi. 84; Ps. xvi. 7); not merely, that is,
historically, out of God’s word in the Old Testament,
or from Jesus’ commandment of love (John xiii.), or
through the prophets amongst you (ch. v. 20), but
inwardly through the Holy Ghost (v. 8).—Eis τό, as
ch, iii. 10 and several times already, marks the end
and aim of the teaching—For ye also do it (the
ἀγαπῶν), and thus show by deeds that ye are taught
of God. Toward [all] the brethren that are
in the whole of Macedonia, not merely in Thes-
salonica; which implies a lively intercourse with the
Christians in Philippi, Beroea, and perhaps at small
scattered stations, offshoots from the central church-
es. Of this zeal of love he must have been in-
formed by Timothy. The interval since their con-
version was long enough for the purpose (against
Baur).—But why was it necessary to write to such
persons against fornication, and especially against
πλεονεξία, according to our view? Was not this ex-
cluded beforehand by brotherly love? Well, the
very purpose of his warning is, that temptation
should not overthrow them, He certainly makes no
such reproach as: “ There are amongst you many
πόρνοι) nor yet: “many mAcovéxra:;” merely
this: ‘‘ You might be threatened with it; tempta-
tion is strong ;” and even with a good disposition a
man, whose integrity is not perfect, may deceive
himself in regard to prevailing sins. It is with indi-
viduals that the evil begins (α little leaven, &c., 1
Cor. v. 6); and there are particular sinful tenden-
cies, the criminality of which is less recognized
(again: a little leaven), There are, in fact, inward
contradictions, imperfect conditions; and so even a
tendency to uncleanness, to greediness, where there
is yet, on the other hand, a zealous love. Now, the
Apostle would strengthen them, while he writes en-
couragingly: You know truly what brotherly love
requires, and act accordingly ; only it is still impor-
tant, that ye become ever more perfect; then too
will you be ever less in danger from πλεονεξία.
Thus in ‘Ye bave no need that one write unto
you”? we have no mere figure of speech (transitio ;
{Curysostom, THeopayLact, Peri, Litnemann, Ex-
ticoTr]), no delicate turn of mere urbanites
[Scnorr], but what was intended as a serious ac-
knowledgment of the actual existence amongst them
in power of brotherly love. The figure of speech is
real: it appeals to what is already true of them, and
then says: Go on, improve (so De Werte). 170
abound yet more, was the general exhortation of v.
1; it recurs in v. 10 in this particular relation ;—in
orotherly love, not in a mere outward spending for
eases of necessity. (Unnatural is Ewatn’s reference
of περισσεύειν to what follows: Yet fur more and
emulously to be quiet).
2. (δ. 11.) And to place your honor there-
* (LONEMANN and Exxicort lay “the principal empha-
sis on the fant of their being already taught ’—@ecodiSan-
rou ;— ALFORD, on αὐτοὶ vmets.—J. L.]
in [And to study] *—We are not to supply from
what precedes, in brotherly love. Opposed to this ia
the fact, 1. that φιλοτιμεῖσϑαι commonly governs an
infinitive, and most naturally, therefore, in the pres.
ent instance, the immediately following ἡσυχάζει»
&e.; for, 2. unless the latter be allowed to depend
on ¢iAor., it would stand (awkwardly) attached hy
asyndeton. The word φιλοτ. has two meanings:
to be ambitious, fond of honor ; with the infinitive:
to place one’s honor in a thing, to emulate, zealously;
strive (2 Cor, v. 9; Rom. xv. 20). Here, in what?
in something that the world does not highly value.
BENGE notices the ‘Oxymoron: φιλοτιμία politica
erubescit ἡσυχάζειν." It is, therefore, instead of
shining and seeking a false renown, to seek honor
rather in being quiet; tranquil, calm in God (in con
trast with a wordy volubility, Rieger); concerned
about the training of the hidden man of the heart
(1 Pet. iii. 4); comp. ἡσυχία, 2 Thess. ii, 11, 12;
1 Tim. ii, 2, 11, 12; where the opposite is me
ριεργάζεσϑαι, πολυπραγμοσύνη, a loud, ostentatious
officiousness—the driving disposition, which with its
zeal about incidental matters affects a deceptive sub-
stitute for Phil. ii. 12. This joux. branches out in
the sequel on two sides: a. τὰ ἴδια πράσσειν, and
b. ἐργάζεσϑαι ταῖς χερσίν, which is not the same
thing. The former—in the classics, τὰ ἑαυτοῦ or
ἑαυτῶν πράσσειν (see Wetstein)—is to attend to one’s
own affairs, and so to serve God with fidelity in the
calling which every individual has received for him-
self, instead of that bustling, obtrusive meddling
with other men’s matters (1 Pet. iv. 15), in which
spiritual conceit finds occupation. This, conse-
quently, belongs to the spirit of the calling, accord
ing to its individual characteristics; and the mani
festation of this proper feeling is to work with one’s
own hands. The work does not jar with the quiet
ness, but is promotive of it. It is only by a multi
plicity of aims that the quietness is disturbed. Wath
the hands, as Paul did (ch. ii. 9; Acts xx. 34).—
According as we commanded you. This ex
hortation, therefore, belonged also to the command
ments which he had given from the first (v. 2).
comp. 2 Thess. iii, 10. From the beginning he
clearly foresaw the possibility of an unwholesome
deterioration ; nor did this require tonger time foi
its development (against Baur). Most of the Thes
salonians, it is probable, were literally handicrafts
men, and hence the expression, from which ther
follows an application of the principle to every call
ing. But even spiritual employments were con
nected with manual labor (Paul), And in Ps, xe. 17
the expression, the work of our hands, goes beyond
mere handicraft.
8. (V. 12.) That ye, &—This statement of
the purpose is by Ewaip made dependent on παρηΎ
γείλαμεν, and so on the parenthetical clause ; better
by Linemann, Hormann and others, on the verb of
the principal clause, παρακαλοῦμεν---φιλοτιμ. &e. 3 it
not merely was, but it still is, the object of his ex.
* [φιλοτιμεῖσθαι--- ΟΠ ἃ also in Rom. xv. 20 and 2 Cor
v.9. Enzicorr: ‘In all, perhaps, some idea of τιμή may
be recognized, but in 2 Cor. l. c. and in the present passage
that meaning recedes into the background.” In most vers
sions and commentaries, however, it is retained, as by our
German: die Ehre darein zu setzen; and WorpswortH:
“The love of glory, the moving passion of the Greeks. ...
The Apostle turns the eager stream of their vainglorious
activity, loving ever to be seen, and exulting in the foam
and spray of its own restlessness, into a quiet lake of re«
ligious life, clear and deep, reflecting in its peacefal mirror
ΠΩΣ ΟἾΟΝ of heaven.” And he quotes Is. xxx. 7.-
CHAPTER IV. 9-12.
65
hortation. This object likewise again divides itself
ito propriety, seemliness of deportment (1 Cor. xiv.
40; vii. 35), anda generous independence; such
will be the result of a quiet performance of one’s
own business, and of diligence in labor. The first
thought was of God; then come the brethren; and
finally those without also are not forgotten. This
was the title given by the Jews to the Gentiles; by
the gospel, to those who are outside of the true
Church, whether Jews or Gentiles (1 Cor. ν, 12).
Toward them also Christendom has an obligation of
ove, the Missionary office (comp. Col. iv. 5; 1 Cor.
x. 32)—And may have need of nothing [or,
of no one]. As people who earn their own bread.
Mydevds is by Carvin (nulla re), Bencer, Liwne-
mann [Jowerr, Atrorp, &c.], taken as neuter:
want for nothing [Rev iii, 17]; Linem.: “To
stand in need of no man is for man an impossibil-
ity.” But the limitation of the idea is obvious from
the context [so Exuicorr]. If Liinemann did not
twist the idea into that of indigence, he would have
to object to his own explanation, that it is not less
impossible for a man to stand in need of nothing. Of
course, it cannot absolutely be proved neither, that
the word must be taken as masculine. The strongest
argument is its proximity to τοὺς ἔξω. To have need
of no one—of those without? but to them they
could least apply ;—of the Christians? for this there
is least in the context. We do best to take it (with
Scnott, De Wetrz, Hormann) quite generally and
without more precise definition: Through honest
labor and quiet trust in God you will be free from
the necessity of having recourse to men. Where an
exigency arose invincible even by the most faithful
diligence, there was then scope for the exercise of
brotherly love.
4, (Vv. 9-12.) But a question still remains as to
the connection of the two halves of this section, and
particularly of vv. 10 and 11. In the close connec-
tion of the two infinitives περισσ. and φιλοτ. by
means of καί many, since CarysostomM, THEODORET,
&c., have recognized the indication of an inward
union; Curysostom: It is the part of love, not to
receive, but to give. Others otherwise. Many, as
Dz Werte: I exhort you to grow ever in brotherly
love, still to increase in your readiness to benefit
your brethren, and also in your care not to endanger
love through indolence, whereby you would become
a burden to one another (ch. v. 14), and would at
last incur the blame of rendering it impossible, that
all should any longer love the brethren aright. This
would be said especially to the poor: Beware of
abusing this doctrine. Ye too may practise brother-
ly love, if ye walk orderly ; ye too would fall into
πλεονεκτεῖν through indolence, particularly that of a
seemingly spiritual sort. But Lijnemann protests
with reason against the division of the church into
two classes. Even φιλοτιμ. ὅτο. is said to all, and
the working with their own hands comes in only
secondarily, being preceded by that about being
quiet and doing their own business, which concerns
all. Liweann, however, appears to be mistaken in
regarding φιλοτιμ. as something new hastily fastened
on, and having no reference to what goes before.
The connection of the two infinitives by καί binds
then together as one exhortation: Still to grow in
love, and also in your zeal for being quiet, every one
working out his own salvation, and faithfully per-
forming also his external labor—every one emulous-
ly inciting his neighbor, and allowing himself to be
incited, to fidelity ; this too belongs to love (Heb. x.
24, 25). Thus, the new exhortation likewise is
added with a view to saving brotherly love from
being damaged; and even outwardly among the
worldly-minded the opposite course of conduct would
create offence, and so in that quarter also would vio
late " obligation of love (Hormann compares Epb
iv. 28).
The excitement, against which Paul has to war,
the Thessalonians, is not at all of ἃ political
(ZwinGxt), but religious nature. They were adrift
in a new world of ideas, and in more than one in
stance perhaps had thus been deprived of bread
NEANDER and most assume an eschatological com-
plexion, as if they were absorbed in the kingdom of
heaven. Dz Werte, on the contrary, would confine
himself to pious excitement generally, because Paul
makes no mention of the eschatological ground, but
rather speaks quite freely (ch. v. 1 sqq.) of the last
things, and indeed in such a way precisely, as might
easily through misapprehension occasion an increase
of the agitation ; which he would hardly have done,
had the agitation already been of that character,
He therefore confines himself to the supposition of
an idle officiousness, proselytism, concern for the
salvation of other people’s souls, &. [Worps-
wortH also speaks of the spirit of περιεργία, πολυ-
πραγμοσύνη, and ἀλλοτριοεπισκοπία as ‘‘ characteris-
tic of the Greek population long before the gospel
appeared. Comp. Acts xvii. 21; 1 Tim. v. 18; 1
Pet. iv. 15; and the commentators on Juvenal, iii.
61-70."—J. 1.1 Still Liwewany is right in holding
fast to the idea, that the expectation of the last
things, whereby earthly interests were reduced in
importance in their eyes, had formed the centre of
their excitement. To this, he thinks, we are led by
the context, the transition to the eschatological ques-
tion, v. 13 sqq., being well accounted for by the
association of ideas, and the writer then resuming,
ch. v. 12 sqq., his practical exhortations (somewhat
differently Hormann, see on v.13), We only add,
that even the section ch. iv. 13-v. 11 results in prac-
tical exhortations, against despondency, and to a
sober vigilance. In giving heed to the νήφωμεν of
ch, v. 6, 8, they would not be cut off from watchful-
ness and waiting for the Lord, but only from an un-
sound πολυπραγμοσύνη. The Apostle’s words, there-
fore, contain really nothing, whereby a spurious
excitement, even if it were of an eschatological
nature, could be increased.
DOCTRINAL AND ETHICAL.
1. (V. 9.) Christian beneficence was a new vir-
tue, altogether unknown to the heathen. ‘See,
bow they love one another!” was the saying
amongst those, who still looked on from without
(comp. John xiii, 34, 35; 1 Pet. i, 22; 8 John 5, 6),
But the outward manifestation must not be separated
from its inner root, brotherly love. Almsgiving
from sympathy with external suffering, doing good
generally on principles of humanity, philanthropy
faith in mankind, these things are not to be de
spised, but must be distinguished from Christian
brotherly love. In many philanthropic enterprises
there has been exhibited a remarkable persistency
that may well put Christians to shame; but fre
quently also motives of selfishness, calculation, am-
bition have betrayed a temper at variance with the
Christian spirit. The Christian, understanding by
his >wn case the ruin of man, knows that the deep
70 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
est root of an enduring love, the true strength of an
unwearying patience, the assurance of the highest
aim over and above the mere outward relief, con-
sists only in his loving his neighbors as sons of the
sane Father through the One Son of the Father.
Wherever this life from God really exists in force,
there is found the capacity of a vigorous, unob-
structed love. And this is no spirit of particularism
—as little so, or even less so than the Old Testament
eparateness of the people of God. Human perver-
aity, it is possible, may turn it into a matter of nar-
row sectarian partisanship, and thereby vitiate love
itself. The truth is that love to those, who are
already brethren in fact, is the hearth at which the
flame is fed, that we may further love those also who
are still to become so. This brotherhood, however,
does not stand in a formula, but in the life from
God, of which the first token is a sense for what is
holy.
2. To be taught of God is the great end to which
all are called. God, who is love, teaches to love;
“ doctrine divine vis confluit in amorem,” BENGEL.
With regard to the means: God’s word of the Old
and New Testaments, expounded by its living
preachers, is not to be refused; but it does not
elucidate what is most vital, the immediate relation
between God and man, between Spirit and spirit.
In the consummation no one will teach his brother,
saying, Know the Lord, for they will all know Him,
and that from their own experience of the forgive-
ness of sins (Jer. xxxi. 34). This does not exclude,
as the way to this highest end, mutual assistance, the
edification of one another (ch. v. 11), the service,
especially, of gifted members (1 Cor. xii. 8, 28);
and this is the ordinary way, for the Divine illumi-
nation is not one independent of means, or magical,
but an introduction to the historical salvation. But
even now, in this preparatory stage, with the full
use of means through instruction and education, a
point is reached, where human help must cease, and
those alone are made manifest as true disciples
(μαϑηταί), on whom the light of the Spirit moving
in the word arises inwardly—for whom the lessons
received from the word are inwardly interpreted,
made illuminating, written on their hearts. Only an
evil, hierarchical turn of mind regards with distrust
this growth of an independent Christianity ;* toa
godly-minded instructor it is the greatest joy, when
he detects it in those under his care (comp. John iv.
42). Itis the Spirit bearing them witness that they
have received a life from God, and shedding into
their heart the love of God (Rom. v. 5; viii. 15,
16; 1 Cor. ii, 12; 1 John ii. 27; v. 6). It is a
teaching, which is at the same time an influence,
such as the law cannot exert. And, moreover, with
the testimony that this is a Divine, holy, blessed,
eternal life, there is joined an assurance that we have
received this life from this source, and from none
other. The witness of the Holy Ghost certifies to
us that we are the children of God, and certifies us
at the same time, that no otherwise do we become,
or have we become 80, than through being begotten
of the incorruptible seed of the Divine word (James
i. 18; 1 Pet. i. 25). In the last passage likewise
there is connected with this an exhortation to broth-
erly love (v. 22); comp. 1 John ν. 1.
3. (Vv. 10, 11.) We perceive the Apostle’s deep
insight in this, that, after the warning against covet-
ousness, he now also directs his warning to the oppo-
* (Of course, this must not be strained so far as to con-
trady.t 1 Cor. xii. 12-30; Eph. iv. 11-16; &c.—J. L.]
site side, that they who are careless and indifferent
in things of earth may not fancy that they are in no
danger. Above all, a still inexperienced spiritual
character may easily degenerate into a certain vain
perverseness. What is true in the matter of mutual
exhortation is recognized by Paul (ch. v. 11); but it
is something different, when a man praginatically
sets up for a guardian of souls, without warrant
takes the brethren under his charge, gratuitously
troubles himself about others—as if there were no
longer need for us to work out our own salvation
with fear and trembling. A singular instance of this
perversity is given by the Apostle, 1 Tim. vi. 2.
There is already a taint of unsoundness, when one
connects the Christian character so closely with the
outward appearance, that he values, for example, a
simple, faithful nursery-maid less highly than he
does a deaconess. It is not Christianity that is to
be blamed for this, but the heart of man in its abuse
of Christianity. True fidelity, again, in the care of
other souls can proceed only from the man whe .-
looks well to his own.
4, With this fidelity in working out our own sal-
vation the Apostle joins in particular, the faithful
industry of humble labor in our earthly calling. He
tolerates no neglect of the ordinary duty of labor
under a spiritual pretext. A certain officiousness,
which under pious pretences abandons itself to sloth,
allowing itself to be supported by others, and giving
most reasonable offence to worldly-minded persons,
shows itself especially in great cities (Von GERLACH).
(In the country people know one another more inti-
mately.) Our passage is very important as pointing
out the true position of the Christian in regard to
the tasks of this earthly life. By example and exe
hortation Paul checks all shame of a false spiritual.
ity, all arrogant and sluggish pretension, as if Chris-
tians were too good to labor in the sweat of their
face. He teaches us to recognize the worth of in-
dustry. True, the Christian should have bis treasure
and beart in heaven (Matt. vi. 19 sqq.); should not
be bent on becoming rich (1 Tim. vi. 9; comp. v.
17 sqq.); should have as though he had not (1 Cor.
vii. 29 sqq.); and yet he is not to suppose that he
must flee out of the world (John xvii. 15); im the
world to be kept from the evil, that is his aim; to
seek, not worldly gain, but yet an economical inde-
pendence ; no religiose vivere in the hermit’s sense
(TuxornyLacr: Is fasting, or sleeping on the
ground, to work with the hands?); no morality
without the religious foundation; but at the same
time no religiousness without moral autheutication.
Such is the apostolical order, The moderns, per-
haps, were not the first to set this light on the
candlestick, but our Reformers restored it to its
place (bona opera juxta vocationem). Faithful in.
dustry is a test of ἔαμμπην and sincerity, a meang
of discipline and self-control. The sons of Indian
princes must on their conversion stand this test,
The objection, that Christianity disqualifies for a
life on earth, affects not Christianity itself, but merelv
its unwholesome corruptions. History shows what «
blessed influence the Christian spirit has exerted in
all the departments of human activity. This is
shown in the largest sphere, and not less in the
smallest and most inconspicuous, Indeed it is pre-
cisely in this devoted fidelity that a main proof must
be given of a sincere Christian feeling,
5. The Apostle is possessed by an earnestly ex
pectant hope in the coming of the Lord, and, even
when his business is to calm the emotions, he can-
CHAPTER
IV 2-12. Ti
not do it by saying to them like the wicked servant
(Matt. xxiv. 48): My Lord delayeth His coming,
But what is great and admirable is the discretion
with which, with all his liveliness of aspiration, he
yet avoids all revolutionizing of this αἰών, and not-
withstanding that he hopes for the Lord’s coming as
nigh at hand, nay, on account of this hope, he only
the more insists on daily fidelity in earthly things (1
Cor. vii, 20 sqq.). “Ὁ world, thou art for us too
emall!” This he understands throughout not in
any monkish, but in a sound and sober sense. So-
briety consists in never neglecting our daily duty—
in being at all times faithful in ordinary, every-day,
petty and extraneous concerns, not indeed because
the material of our labor, but because the exercise
of fidelity on that material is of importance for eter-
nity. Two men working together in one field, two
women at one mill—such is the order until the com-
ing of the Lord. The difference, according to which
they are taken or rejected, is in their inward spirit
at their work,
6. (V. 12.) With worldly-minded persons the
predominant consideration has respect to their equals,
Christians inquire first, as to God, then as to the
judgment of their brethren who have some under-
standing of Divine things, and lastly as to what oth-
ers say ;—/astly ; and therefore they are not en-
tirely indifferent to that. This were contrary to
humility and wisdom, which are willing to be told a
truth even by the malevolent; and it were also a
violation of the missionary obligation, and conse-
quently of love. Roos: Give no occasion to those
without to say, that faith in Christ makes idlers and
beggars. Indeed, Curysostom already mentions,
that the heathen called healthy beggars Xpioreu-
πόρους. But not begging merely, a lazy enthusiasm
also could not but discredit the gospel. This it was
important to avoid. That the Church should be
respected, that even her enemies should not be able
to upbraid her with anything, and that no other re-
proach than that of Christ should rest on her (1 Pet.
ii. 9, 12), is an advantage towards which every one
must be careful to contribute his share, and a condi-
tion of a blessed outward efficiency. The gospel
loes not destroy, but sanctifies, the delicate sense
of honor and self-reliance—fostering the indepen-
dence of a character which has its foundation in
God. This is something quite different from a
haughty severity, and is quite compatible with the
simple acceptance of that which God, in a time of
Divine visitation, presents also by the hand of
brotherly love.
HOMILETICAL AND PRACTICAL.
Vv. 9. Heusner: Brotherly love was to be the
most familiar thing for every Christian.—THEorny-
Lact: What is extremely important needs not to be
taught; it is obvious to all.—Berlenburger Bibel:
For what reason may the admonition about brotherly
love follow that respecting continence? That we
may understand it of no other than a pure love.—
Heupner: The Christian is a genuine divine, taught
by the Spirit, not formed merely by othcrs’ teach
ing.—Tne same: He who does not practise what ha
knows, has learned nothing yet from God.—(Ber
lenburger Bibel: He knows it merely after the
law and the letter, but not after the Spirit. )}—Tsx
saME: Not until God takes us into His school do we
learn anything aright.—His teaching is at the same
time a conferring of strength, pleasure, impulse.
V. 10. Wisdom unites encouragement with in
citement.—TnropnyLact: Halt not behind expecta:
tion under the idea that you are already perfect.—
Diepricn: True love never satisfies itself, and
would willingly be urged to ever higher perform.
ances. —StTarkE: Thinkest thou that thou art already
rich enough in love? Thou errest greatly, and art
still weak in thy knowledge.—The debt of love ig
never fully paid off (Rom. xiii. 8). The further one
gets, the greater becomes his task.—Berlenburger
Bibel: They who dwell together are neighbors to
one another. But true Christians do not confine
their love so narrowly, but spread it abroad to all,
God- is essentially boundless Love; the love of be
lievers is boundless through grace.
V.11. Von Gertacu: The Christian should live
more inwardly than outwardly. The inner quietness
will then show itself also in a quiet, industrious life,
in which each man cares first for himself and those
belonging to him, before he will help others.—This
is not selfishness, but fidelity in one’s calling. —
Starke: The spiritual or inner Sabbath of souls.—-
The obligation to work exists also for the rich; for
women.—RiEGER: A man’s mere intentions about
some matter give him more trouble than the busi-
ness itself. The one ensnaring thought of a deter-
mination to become rich is more fatal to quietness,
than hands full of necessary work.—THE saME:
Occupation and work are not hostile to quietness,
but promotive of it.—[Barrow has two Sermons on
this verse.—J. L.]
Vv. 11, 12. True honor, not in the first instance
from men, but from God, and so at last from men
also; ind, is an essential, weighty glory; δόξα,
amongst men merely an empty show.—Rizcer: Oh
what a great thing it would be, if we could only
restore to men the true conception of honor, and
divert them from much false seeking for honor in
what is sheer vanity; so that one should seek hig
honor in quietness, in the education of the inner
man of the heart (1 Pet. iii. 4). Carefulness to
please God supplies a stronger motive to an honor.
able walk, than ever comes from inculeating ever so
largely the desire of honor.
V. 12. The value of independence, not merely
from a human, but from a Divine point of view.
Abraham, Gen. xiv. 22 sqq.—Berlenburger Bibel :
Whoever desires much from the world must be ita
slave; which is not becoming in the royal priest-
hood.
Hevsner: Two reasons for industry. 1. The
honor of Christianity before the world demands it;
2. A noble independence of human bondage existe
not without it.—1 Thess, iv. 1-7 is the Epistle for
the Sunday called Reminiscere [2d Sunday in Lent},
72 FIRST EPISTLE OF PAUL IO THE THESSALONIANS.
Il.
Cu. IV. 18-V. 11.
Instruction and Exhortation in regard to the Coming of the Lord.
Cs. IV. 18-18,
1. They who have fallen asleep will rise again, and so at the Lord’s Advent will suffer no loss.
18 But I would [we would]* not have you to be ignorant, brethren, concerning
them which are asleep [those who are falling asleep],’ that ye sorrow * not, even
14 as others [the rest also]* which [who] have no hope. For if we believe that
Jesus died and rose again [arose],° even so them also which sleep in Jesus [so
15 also those who fell asleep through Jesus|* will God bring with Him. For this
we say unto you by [in, ἐν] the word of the Lord, that we which are alive ond
remain [who are living, who are being left over]’ unto the coming of the Lord
shall not prevent them which aré asleep [shall in no wise precede those who fell
16 asleep].° For [Because, ὅτι] the Lord Himself shall descend from heaven with
a shout, with the voice of the archangel, and with the trump of God [with voice
of arch., and with trumpet of 6.1," and the dead in Christ shall rise [arise] first ;
17 then we which are alive and remain [who are living, who are being left over]™
shall be caught up together with them [shall together with them be caught
away]” in the clouds [in clouds],” to meet the Lord * in the air [into the air] ;**
18 and so shall we ever be with the Lord. Wherefore comfort one another with
these words.
1 V. 13.—All the uncials [and all the recent editors] give θελόμεν instead of the Recepta θέλω.
2°V.13.—A. B. Sin. give the rarer κοιμωμένων ; the other majuscules, the raore frequent κεκοιμημένων ; only one
Manuscript of a late date has the aorist, as in vy. 14, 15. [κοιμωμένων = are falling asleep from time to time, comp.
σεριλειπόμενοι of vy. 15, 17 ;—or simply, are sleeping ; so Am. Bible Union, Alford, Ellicott, Alford quotes the epitaph:
τερὸν ὕπλον κοιμᾶται.---. L.]
8 V. 13.—The subjunctive λυπῆσθε is given by B. Sin. and others; but λυπεῖσθε by A. and others. On ἵνα with the
resent indicative, see Winer, p. 259. Formerly all such places were corrected; at present we begin to recognize a care-
lecsuvae in the later speech, the only question being, whether it shows itself as early as the Apostle’s time, or is charge-
able on the copyists.
4 Υ. 18.--[καὶ oi λοιποί. The καί belongs to οἱ λοιποί as one member of the comparison, not, as might be inferred
from our Common Version, to καθώς.---. L.J
6 V.14.—[avéory. Only in a few instances out of a large number is ἀνίστημι in our Version “to raise up again,”
“to rise again.” Comp. v.16; Rom. xiv. 9; &c.—J. L.]
6 V. 14.—[otitws καὶ 6 Θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ. Revision: ‘* The aorist here and at v. 15 implies a back-
ward look from the time of the resurrection, when of each one of the departed it may be said, as of Stephen (Acts vii. 60) :
ἐκοιμήθη. Comp. also E. V. Acts xiii. 86 and 2 Pet. iii. 4.—For the connection of διὰ τοῦ Ἰησοῦ, sce the Exegetical
Notes.—In this verse Sin.) has ἐπιστεύομεν, but this is corrected in Sin.2—J. L.]
7 'V.15.—[oi ζῶντες οἱ meptrerréuevor—comp. the temporal import of κοιμωμένων, v.13, in Note 2 above. Here, in
questionable, but convenient, modern English phtate : are being left over, as our brethren in Christ successively depart.—
περιλειπ.; in the New Testament only here.—J. L.]
8 V.15.—[od μὴ φθάσωμεν τοὺς κοιμηθέντας. For the double negative, see E. V. Matt. v. 18, and often elsewhere.
German: durchaus nicht.—For the force of the aorist participle, see Note 6 above.—J. L.]
9. V.16.—[These nouns are anarthrous in Greek; and the indefiniteness is just as allowable and as expressive in
English.— Worthy of note also is the Greek arrangement of the whole clause: ““ Because the Lord Himself with a shout,
with voice of archangel, and with trumpet of God, shall descend from heaven.”—J. L.)
20 V. 17.-[The same phrase as in v. 15 (though Sin. has here περιλιπόμενοι). See there Note 7.—J. L.]
11 V.17.—[dua σὺν αὐτοῖς ἁρπαγησόμεθα. Revision: “The direction is determined, not by the verb, but by εἰς
ἀέρα." Comp. Matt. xiii. 19; Acts viii. 39; &c.—J. 1,.}
12 Ψ, 17.—[eév νεφέλαις, as in Mark xiii. 26.—J. L.J
18 -V.17.—[Literally : unto meeting of the Lord ; German, zur Begegnung des Herrn.—J. L.]
14-V.17.—[eis aépa—connected with ἁρπαγησόμεθα. Rigeenbach follows the modern German versions in changing
Luther’s in der Luft into in die Luft. And similarly Alford, Ellicott (the Commentary—to which, however, the Transla-
tion, as occasionally happens, is not conformed), Vaughan, &c.—J. L.]
EXEGETIOAL AND CRITICAL. in a way not of rebuke but of encouragement, there
being no occasion for him to censure any deliberate
1. (V. 13.) But we would not have you to | perverseness, With a lively transition (as in 1 Cor,
oe ignorant, &c.—This or some kindred phrase is | v. and xii. and frequently) he leads in medias res
frequently used by Paul, when he would introduce | The Thessalonians perhaps had asked a question, of
tome new and important instruction (1 Cor. x.1; | Timothy may have given information respecting
xii, 1; Col. ii. 1; Phil. i, 12); occasionally also in | their uneasiness about some of their number who
eommunicating something personal, in which he feels | had died. Whether these were many or few, or
a special interest (Rom, i, 13), Here in particular | even none at all, so that they were troubled merely
he now begins to supply their deficiencies (ch. iii. | by the imminent peril of death, they had no clear
10) in respect of knowledge; in a very kindly spirit, | ness of view as to their fate. On the connectiox
CHAPTER
IV. 18-18. 79
with what goes before, see on ch. iv. 9-12 the Exe-
getical Note 4. Formerly Hormanw likewise so un-
derstood the matter; now (since what follows is not
instruction generally respecting Christ’s return, but
merely a consolatory addition with regard to those
asleep) he rather assumes as the connecting thought
their brotherly love in its anxiety about the depart-
ed. That ye sorrow not, he says; not: that ye be
not excited, Ch. v., however, adds still another ad-
monition to sobriety. In questions of this sort no
decision of exclusive validity can be hit upon,—
Those who have fallen asleep (perfect), or
those who are falling asleep (present; who are
continually going to sleep ;—as afterwards: the liv-
ing, who are being left over, continually); so he
calls the dead, by a gentle euphemism, 1 Cor. xi. 30
(present); xv. 20 (perfect). Comp. Soph. «Εἴ, 509;
then the Septuagint Is, xiii, 17 for 320; Job iii,
18, for 15; Dan, xii, 2, Septuagint καϑεύδειν.
But it is more than merely an expression to veil a
terrible reality, nor does it denote merely the re-
freshment of rest, deliverance from earthly trouble ;
on the contrary, it is the promise of an awaking,
now especially tbat there is an Awakener (John xi.
11). We are not to think of a sleep of the soul, an
entire unconsciousness. The figure is taken from
the body, ἃ dead man resembling one asleep.
Zwinewi, Cavin and others oppose with reason the
Psychopannychians, whose dogma expressly contra-
dicts other passages—the parable, Luke xvi. 19
sqq.; the promise, Luke xxiii, 43 (To-day /); the
apostolic statements, 2 Cor. v. 8; Phil. i. 28; Rev.
xiv. 13 (Blessed from henceforth—with the Lord).
Even here the circumstance that Paul opposes to
their sorrowfulness the resurrection, and only with
this connects the being with Christ (v. 17), by no:
means implies that those asleep in Christ are not yet
blessed, or are not with Christ, as Phil. i. expressly
teaches. He looks beyond the intermediate state,
because he would offer the entire fulness of consola-
tion, and that with reference to the anxieties of the
Thessalonians, of which Note 4 will speak.
2. That ye sorrow not, even as the rest
(of men, those not Christians) also (in comparisons,
see v. 5) &., λυποῦνται; Who have no. hope.
Here he speaks not exclusively of the heathen, as in
v. 5: who know not God. In Eph. ii, 12, indeed, it
is specially the heathen whom he describes as stran-
gers to Israel’s promises, having no hope (in the
widest sense, with reference to all Messianic prom-
ises), and without God in the world, Israel, on the
contrary, had promises and therefore also hopes, and
# the Sadducees rejected these, there is yet in that
place no thought of them. There is indeed, how-
ever, still a difference between having the promises
and the acual living holding fast of the hope, and it
is not merely among the heathen that the latter is
wanting. Even supposing that he has them espe-
cially in his eye, it is yet not without reason that the
expression is kept general. But the Apostle does
not require that Christians shall not sorrow at all
(Linzotann : because the phrase is not, μὴ τοσοῦτον
ds, but simply: their sorrow should not be of the
same sort as, etc. (καϑώς, as in Eph, iv. 17. Hor-
* (Arronp, Exuicort, WEBSTER and WILKINSON, agree
with Lonemann; of course, without denying the lawful-
ness of such sorrow 88 is spoken of in John xi. 35, Phil. ii.
97,&c. They understand the Apostle to be thinking solely
of ἃ sorrow occasioned by the apprehension that death is in
some way a calamity to believers, and that sorrow he for-
bids apsolutely.. J. L.]
mann [Worpsworrs, after AvausTInz; and «4
most.—J. L.]).
3. (V. 14.) For if we believe, &c.—He thus
gives the reason why they should not sorrow in a
heathenish way ; εἰ is not used in the sense of sig.-
dem, but the hypothetical turn just so much the
more challenges their assent: i/, as we at least have
no difficulty in believing (ch. i, 3,10; ii. 18); if
we not merely hold it to be true, but build thereon
with confidence (the meaning of πιστεύειν), making
it the foundation of our life;—from this he then
draws the conclusion, from which we in our ready
despondency hang back.—That Jesus (he uses the
human name) died (here not, fell asleep, but with-
out any disguise he speaks of death), And did not
every one believe that? Certainly we are not to
assume here (with some Greek interpreters) a cau-
tion against a Docetic denial of the bodily death,
Christ’s death and resurrection are really to him the
two inseparable pillars of the faith: He died (for us,
ch, v. 10), and what more? did he remain in death ?
no! died and arose; as the Firstfruit (1 Cor. xv.
20), He brought to light a victorious life. But he
arose out of death, was.not glorified without passing
through death; not even Christ.—So also those
who, ὅς. Οὕτως is not simply a sign of the
apodosis (OLsHAUSEN), any more than it is so at v.
17, but: so, as the Crucified arose (Rev. xi. 5); or:
so, as the consequence of that (Rom. v. 12); still
better: so, as made like Him in death and resurrec-
tion ;—God will bring them with Jesus; it is not
said: He will awake them.* The turn which the
apodosis takes is concise and forcible, the clause,
if we believe, being followed, not by another of the
subjective kind: so we believe also, but objectively,
by a matter of fact: so God will do thus and thus.
If this faith of ours is the truth, if on this truth of
God we firmly rely, then it follows, ὅθ. Otherwise
Koca and Hormann; if we believe expresses, they
think, a condition: then, in that case, so will God—
that is, bring with Jesus those who in this faith have
fallen asleep. But this is a harsher incongruity than
what Hormann censures in the other explanation ; it
must then have been said: So will He, when we fall
asleep, awaken us.—It is still disputed, to what διὰ
τοῦ ᾿Ιησοῦ belongs. Almost all the moderns (De
Werrts, Linemann, Hormann, and others) refer it
to ἄξει, as being unsuited to κοιμηϑέντας, which
would require ἐν τῷ Ἰησοῦ, as at v. 16 ἐν Χριστῷ,
and so 1 Cor. xv. 18; and because to say that ἐν
stands for διά [διά for ἐν. So Jowerr still; also
Wesster and Wixxinson.—J. L.J, and both for
2, is obsolete. But ἄξει has already its more pre-
cise specification in σὺν αὐτῷ, and with κοιμηϑέντας
it is desirable to find their Christian character, not
merely indicated by the context, but expressly de-
clared (opposed to the view of Kocn and Hormann),
The meaning, moreover, may well be this: those
who fell asleep through Jesus, whose falling asleep
is through the mediation of Jesus [Wxnster and
WILKINSON: τοῦ "Incot—the article referring em-
phatically to Jesus as presented in the first member,
Jesus who died and rose again.—J. L.]; so Cury-
sostom, Lurner, Catvin, Grotius, BrncrL, Hit
GENFELD, and others.| He will bring them with
* (Arorp errs in making the bringing of departed
saints = ‘‘their being raised when Jesus appears.” Their
resurrection is implied in their being brought.—J. L.]
t [Several, as MvuscuLvs, ARETIUs, HamMmonD, ΤΊΠΟΤΕ
son, &c., unduly restrict the reference, as if martyrs onl}
were meant: who fell asleep on account of Jesus, for yerud
74 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
Him (Jesus)—this many take as pregnant for (awak-
sn and) bring. (Through Jesus as Mediator God
effects the work of quickening, John v. and vi.)
But it is still simpler, if we understand οὕτως as
above explained: so He will bring them, when con-
formed to Jesus in death and resurrection, along
with Him (as the Shepherd, whither He goes);
Lutaer: thither, where Jesus abides; Roos: to
glory, to rest, to the goal of their hope; SrarkE:
with Him, when He shall come to Juloos Hor
mann: when He brings Jesus into the world again
(Heb. i. 6), He will bring them, cause them to come,
along with Jesus, will let them share in His heavenly
manifestation, How he comes at this ἄγειν, is
shown vv. 16, 17.
4, (V. 15.) For (to explain) this we say unto
you, etc.—He thus illustrates what was said in v.
14, first negatively (v. 15), then positively (vv. 16,
11). This (what follows) we say unto you ina word
of the Lord; ἐν, as in 1 Cor. ii. 7, marks the me-
dium in which the discourse moves; not in my words
do I speak; my statement confines itself within
the sphere of a word of the Lord; comp. for the matter
1 Cor. vii, 10, 12, 25, and for the expression 1 Kings
xx. 8, mins 72372, lxx. ῬΈΕΙ supposes him to
refer to Matt. xxiv. 81; to which Ewarp adds Luke
xiv. 14; Hormann, Matt. xvi, 27 sq.; Zwinet and
others, Matt. xxv. 1 sqy., John v. 28 sq. THEopuy-
Lact and Catvin think of a word orally utered by
Christ, and so probably a λόγος ἄγραφος, like Acts
xx. 85. But such a one is in that place introduced
differently ; and not one of the texts cited makes
the special disclosure that here follows, respecting
the relation between the dead and those still living.
It is therefore more correct to think (with Curysos-
tom and other Greeks, Bence, O.tsHausen, De
Werte, Liinemann) of a revelation from the exalted
Lord, an ἀποκάλυψις τοῦ μυστηρίου (Chrysostom, it
is true, adduces not only 2 Cor, xiii, 3 on one side,
but also Acts xx. 35 on the other), At 1 Cor. xv.
51 also Paul says something similar on a similar
occasion; comp. Gal. i. 12; Rom. xi, 25.—That
we who are living (here: in the earthly body),
according to the more precise explanation: who
remain over (are left over by God) unto the
coming (return) of the Lord (that is: who live
to see that coming), shall in no wise precede
those who fell asleep: οὐ μή in the New Testa-
ment indifferently with the aorist subjunctive or the
future indicative; Winzr, § 56, 3. This coming
(1 Cor, xv. 28) is coincident with Matt, xxiv. 31;
Rey. xix. 11 sqq.; xx. 5 (not xx. 11 sqq.). Here
we learn to understand the trouble of the Thessalo-
nians, They sorrowed on the supposition that who-
ever does not live to see the Advent suffers loss (in
the Fourth [in the English Apocrypha, the Second]
Book of Esdras, ch. vi. 18, we racet with such
ideas ; see WiEsELER, Chronol. des apost. Zeitalters,
p. 250). But how did they conceive of this loss?
Evidently Linnemann goes too far, when from the
words: Ye are not to sorrow as they who have no
sake. Others, as Micnaruis, Scort, Barnes, ALFoRD,
Wornswortu, Exricort, Vavauan, &c., make the idea to
be that through Jesus the death of Christians is rightly ac-
counted a sleep. Exticorr, however, allows that which of
the two connections is the right one * must remain to the
last an open question.’ It is in favor of that with ἄξει,
that both in the Bible, and in profane literature, classical
as well as modern, the figure of slecp is used for death in
eral ; and that the other connection would ravher have
ad: τοῦς διὰ τοῦ ᾿Ιησοῦ κοιμηθέντας. See my note in the
Revision.—J. L.}
J
hope, he (as Carvin and others before him) drawa
the inference that they believed in no life at all after
death, and supposed that the dying were absolutely
excluded from the kingdom. That does not lie in
the comparison, any more than v. 5: ‘‘ Indulge not
in lust, even as the Gentiles who know not God,”
charges them with not knowing God; rather, Be
cause ye know Him, be not like those who know
Him not.” And so here: “Sorrow not as those
who have no hope; ye do have a hope.” He then
reasons, ag in 1 Cor. »:v., from the connection be
tween Christ and believers, the Head and His mem-
bers, as an indissoluble unity: ‘‘ The Head cannot for.
sake His members.” He does not in this imply the
existence of any deniers of the resurrection, as at
Corinth ; what we allow is simply that they suffered
from dimness of apprehension, To the Greeks gen.
erally the resurrection was a difficult topic (Acta
xvii.). The Thessalonians, indeed, expected with
firm faith the coming of the Lord (ch. i. 10; and in
ch. iv. also it is presupposed). But the significance
and operation of that event they did not duly per-
ceive. They seem with Grecian fancy to have taken
up the idea of the outward splendor of the appear.
ance, without considering with sufficient earnestnesa
that the Crucified One, who arose from the dead, will
come again; the Conquerot of sin and death, Paul
therefore reminds them of this fundamental truth,
and thence infers that we shall not precede those
fallen asleep, shall not be admitted to the Lord ear-
lier than they, It is only by ingenuity that Lie.
MANN can here hold fast to his idea: Paul, he thinks,
is engaged with the figure of a race, where those
who are outstripped, and have to lay behind in mid
course, do not reach the goal at all. But Paul does
not intimate that he has here any thought of this
figure ; and besides, such a preoccupying of salva.
tion, as would deprive others of it, is not within the
compass of truth. This were a one-sided pressing
of the figure of a race, that would turn it into an
untruth, Rather, in saying: We shall not antici-
pate the dead, he lets us see that the Thessalonians
cherished such an idea; but that this leaves open all
the while an undefined prospect at least for the later
comers, But what prospect? On this point their
view is not clear to us, perhaps was not so even to
themselves. OxsHauseN, De Wertr, Hormann and
others suppose that they bad no doubt about the
resurrection at the final consummation, only they did
not distinguish between the first and the second
resurrections ; that, in fact, they knew nothing of
the first resurrection (of the just), of the hailing of
the returning Lord by His risen ones, and of their
fellowship with Him during the glorious period pre.
ceding the general judgment; that their idea was,
that in the kingdom just at hand the dead would
have no part; that, however, they really believed in
the remote, final resurrection after the kingdom of
glory, but found in that no living consolation. Still
it is by no means clear how they should have mas
tered and believed in such a precise arrangement of
all the stages of the last things (Advent, Kingdom
of glory, Last Resurrection) with only the single ex
ception of the First Resurrection at the Advent; not
yet how the Last Resurrection should have been of
so little consequence in their estimation. Are we
then, to be driven back on Liwwemann? Not that
either; but we suppose that Paul had powerfully
preached in Thessalonica the coming of Christ to set
up His kingdom, but had not had time to enter inta
all questions of detail. Now the Thessalonians, with
CHAPTER
IV. 18-18. %
a lively impression of this message, had yet a rather
dim, worldly understanding of it, from their con-
ceiving of every miraculous occurrence as rather
simply an exhibition of power, and not duly consid-
ering that the path lies through death to resurrec-
tion, through decease to the new life. To be gath-
ered unto the Lord (as even in Matt, xxiv. 31 the
resurrection is not expressly named)—for them this
desire absorbed everything. Whoever lives not to
see that, he suffers loss—such was their thought.
They did not, like the Corinthians, deny the resur-
rection of the dead, for the Apostle certainly does
not reprove them as he does those; and quite as lit-
tle perhaps can it be asserted so positively as OLs-
HAUSEN assumes, that they believed only in the last
resurrection ; but whether there was anything, and
what, still to be expected for the dead, this was to
them an obscure matter; their whole hope and aspi-
ration was bent cz the one point, to remain exempt
from death ;—the thing that Paul likewise desired
(2 Cor. v. 4), but not so partially. This anxiety was
such as could be felt only in the first period of in-
struction still imperfectly apprehended. (See the
Introduction, p. 12. On we who are living, see
Exeg. Note 7.)
5. (V. 16.) For He Himself, the Lord*
[Because the Lord Himself], &. or, not
that (Kocu) ; + he shows how there is no such thing
88 pSdvew. De Wetre and Hormann would here,
as at ch. iii. 11, understand merely: He, the Lord ;
but here, as there, the Apostle makes an emphatic
antithesis both of subjects and predicates; not:
“We shall first come to Him,” but: “ He Himself
will descend,” otherwise no one at all would come to
Him. Ἔν signifies in, with, attended by, as 1 Cor.
iv. 21; Rom. xv. 29. KéAevoua (another form,
κέλευμα) Lutuer translates Feldgeschrei [war-cry],
and understands by it the joyful exclamation of the
angelic host, ‘‘ the van and guards ;” English Bible:
with a shout; but more correctly the Vulgate: in
jussu ; for the word signifies a shout of command,
proceeding from the leading huntsman, or from the
pilot of a ship, requiring the rowers to keep time, or
from -a charioteer, or a general; Prov. xxx. 27,
Sept. ; also Thucydides ii. 92; ἀπὸ ἑνὸς κελεύσματος
ἐμβοήσαντες, where xed. does not denote the battle-cry
of the combatants, but the meaning is that at a word
of command they shouted. Christ is, therefore, de-
scribed as a victorious Captain, whose order sum-
mons to battle, for the destruction of His enemies and
the extermination of the antichristian power (2 Thess.
ii.; Rev. xix. 11 sqq.). To this is added: with
the voice of an archangel, summoning the other
angels, the great hosts of heavenly spirits, who sym-
pathize in man’s salvation, codperating at the giving
of the law (Acts vii. 63; Gal. iii, 19) and afterwards
at the judgment (Matt. xiii. 41; xxiv. 31; xxv. 81);
which last event brings a consummation also for
themselves (Eph. i. 10). In canonical Scripture the
archangel Michael appears again only at Jude 9;
Gabriel is not so called, nor the seven angels before
God (Rev. viii. 2 = Tob. xii. 15). Yet to the name
archangel, prince of angels, corresponds the designa-
lion ONS, ἄρχοντες, Dan. x. 18, 20; and already
Josk, v. 14, πῆ 2 Χ τ, Sept. ἀρχιστράτηγος
δυνάμεως κυρίου. By the archangel AMBROSIASTER
[Jeremy TayLor] and OtsHavsen would understand
* (Denn er selbst, der Herr ;—so RieGENBACH and others
rfter Lutner ; but erroneously.—J. L.]
+ {Who connects with λέγομεν of v. 15.—J. L.]
—
Christ, the Lord of angels; others still mere un
suitubly, the Holy Spirit; but he must be an angel,
the highest amongst the angels, answering to the
high priest as compared with the priests. Lastly,
with a trumpet of God (the last, 1 Cor. xv. 52);
this is not merely a nota superlativi, the very great,
though it is indeed the Divine, and not a human
ajesty that is antithetically described ; but, besider
that, we are to understand it thus: which is used hy
God’s command, in God’s service, which belorys te
Him; De Werre compares κιϑάρας τοῦ ϑεοῦ, Rev
xv. 2, What should it be? How will it sound? ig
not to be searched out. The future reality is de-
picted in images of present reality. It will be
heard, as the sign will be seen, Matt. xxiv. 27, 30.
As to its import, it is the conclusive echo of Sinai,
the highest form of all the signals, whereby the peo-
ple are called together before the Lord, that by which
the enemy’s stronghold, mightier than Jericho, falls
(Num. x.; Is. xxvii. 18; Zech. ix. 14; Rev. viii
Seven trumpets), This is not a mere notion of Jew.
ish Rabbis, but the prophetic word receives apcetclia
sanction. Linemann and Hormann would ‘ander
stand the archangel’s voice and the trumpet as in
apposition to κέλευσμα," but without reason. [ Wut.
sius, after Grotivs, identifies the archangel’s voice
with the trumpet as blown by him.—J. L.] We
have rather to recognize three particulars, following
each other in rapid succession: the Commander's
call of the King Himself; the voice of the arch-
angel summoning the other angels; the trumpet,
which awakes the dead, and collects the Lelievers.
(Dr. Joun Dick: ‘ Three sounds are distinctly men-
tioned, but I do not pretend to know what they
are.”"—J. L.
The descent from heaven presupposes the ascen-
sion thither (Acts i. 11). And the dead in
Christ shall arise first; ἐν Χριστῷ, though with-
out the article, belongs to of νεκροί (WINER, § 20,
2). He speaks here only of the resurrection of the
just (Luke xiv. 14), τῶν τοῦ Χριστοῦ at His coming
(1 Cor. xv. 28), who have died in the Lord (Rev.
xiv. 13), qui in Christi corpore continentur (CaL-
vin); not of all without distinctivn arising in Christ.
The correction in Codd. F. G., of νεκροὶ of is not at
all necessary. The same Codd. together with D.?
read (instead of πρῶτον) πρῶτοι ; Itala and Vulgate,
primi, which is altogether unsuitable, for the con-
trast here is not (as Turoruyzacr and others sup-
pose) between such as rise first and others who do
not rise till afterwards; but between what will take
place first (the resurrection of those who fell asleep
in faith), and what next (ἔπειτα) occurs in the case
of the living.
6. (V. 17.) Then we &c. shall together with
them be snatched away, caught away; has-
* [And so Bishop Hatt, OLsHAUSEN, JowETT, ALFORD,
Exuicort. I do not pereeive why this view should be reck-
oned “more plausible’? (Exticorr) than the other. It
might much rather be said to be inferior in martial _pre-
cision and grandeur. See the note of WEBsTER and WIL
xInson. In favor of ascribing the κέλευσμα to the Lord
Himself, they refer to the parallel of the delivery of the
law, where, besides the ministry and voice of angels, the
sound of the trumpet, and the fire, we have also the voice
of God (Ex. xix. 16, 18, 19; xx. 18,19; Deut. iv. 12, 15,
33; v. 4, 22-26; &c.); likewise to John v. 28, 29, Heb. xii.
19, 20, 25-27; Job xiv. 12-15; Ps. 1. 1-6; Matt. xiii. 30, 41;
xxiv. 31. So Milton:
“ΤῊ Son gave signal high,
To the bright minister that watch’d ; he blew
His trumpet, heard in Oreb since perhaps
When God descended ; and perhaps once more
To sound at general doom.”” Par. L., B. xi.i—Jd. 1]
76 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
tily, swiftly, irresistibly, by the overpowering might
of God; this lies in the expression (also 2 Cor. xii.
2, though in a different application); im (on)*
clouds, as one received the Lord (Acts i.); not
into the clouds (cis), but in the clouds (inwrapped),
or on them (throned, as on chariots of God; Cury-
sostom); comp. Matt. xxiv. 30; xxvi. 64; Rev.
ti, 12; xiv. 14; unto meeting of the Lord,
HRP ; instead of ἀπάντ. τοῦ κυρίου others (weaker
authorities) give ὑπάντ. τῷ Χριστῷ. Both words,
ἀπάντησις or ὑπάντησις, govern the genitive (Matt.
xxv. 1) or (like the verb) the dative (Acts xxviii. 15).
Curysostom and other Greeks: ‘‘to meet Christ, as
persons of distinction meet a king to salute him,
while others must wait for him, as criminals for the
judge.” For the matter, 2 Thess. ii. 1 is to be
compared. It is a description, so to speak, of the
Church’s Ascension, in which the Head brings His
members to Himself. Possibly the clouds here, as
in Acts i., indicate a veiling of the transaction. But
at any rate this rapture necessarily presupposes the
previous sudden change (1 Cor. xv. 52; 2 Cor. v.
2 sqq.), which is here only not expressly mentioned,
but without which a soaring away into the air were
not conceivable. Only by means of the glorified
corporeity (Phil. iii, 21) can such an event take
place. Lurser (appealing to Heb. ix. 27) insists
that all men must once die, that is, leave this life
and enter another. For those left over, therefore
pe “‘ Ueberlinge,” as if we should say, the over-
ings.—J. L.], the change would be their death.
These shall not sleep, but in a twinkling will die and
live again—And so (as those who have been
caught away into the air, the risen and changed
ones, or, still better: as those who have thus met
Him) shall we ever be with the Lord; Hor-
MANN: continually, not meeting with Him merely in
transient or occasionally repeated salutation; σύν
expresses the intimate union, μετά simply outward
companionship. This is the main point of comfort
which he had in view: to be with the Lord, insepara-
bly united to Him. Thus we reach the ἄγειν σὺν
αὐτῷ (v. 14), the marriage supper of the Lamb
(Rev. xix. 7-9). But it is not in the air that this
being ever with Christ takes place (as Petr, Usreri,
Werrzet think, with a quite mistaken appeal to Eph.
ii. 2: the air as the region of spirits, but of evil
spirits !). Only the meeting takes place in the air,
not the abiding. Already Aucustine (De Civ. Dei,
xx. 20, 2) saw the truth: Venienti ibitur obviam,
non manentt. The Lord is come from heaven, but
not quite to the earth, so that a rapture into the air
leads to His presence. He comes to fetch them
(John xiv. 2, 8) into the heavenly kingdom (2 Tim.
iv. 18), which is so called, not merely because it is
of a heavenly quality, and even the earth receives a
heavenly glory, but because at the coming it really
transports the glorified into heaven; they shall be
with Him, as BENGEL says, non modo in aére, sed in
celo unde venit. Others think of a coming with Him
to the earth to judgment. Hiteenretp thinks that
the meeting is followed by the coming with Him to
the glorified earth. But that may even be reserved+
* [auf—a useless variation, not justified here by the
ἐπί, in a similar connection, of other texts.—J. L.]
+ [Of course, this is quite compatible with the previous
idea, of a coming with Christ to judgment, and that the
latter is a scriptural representation there can be no doubt ;
comp. Is. xxxii.1; Dan. vii. 9,10; Zech. xiv. 5; 1 Cor. vi.
2, ὃ; Rev. 11. 26, 27; iii. 21; xx 4; &c. It is also worth
noting that, as I remarked in the Lectures, ‘‘ there are only
three other places in the New Testiment where the phrase
for a later date. In fact, the description is not one
that exhausts all particulars ; it is carried only so far
as is necessary to make it clear, that the dead shad
be in no way inferior to those who survive. (See
the Doctrinal and Ethical Notes, 5.)
4. (Vv. 15, 17.) We who are living, who
are being left over.—Here Paul evidently reck.
ons himself among those of whom he considers it
possible, and a thing to be desired and hoped for,
that they may live to witness the Advent; just 80
1 Cor. xv. 51 sqq. (according to the correct reading
of the tezt. rec., and also of the Cod. Vat.).* The
strange evasions, by means of which the Fathers and
others sought to make out, that Paul nevertheless is
not speaking of himself, are justly set aside by
Linenwann. (To this class belongs the explanation
of (Ecumenius, that the dead are the bodies, the
living are the souls; &c.) Nor ought it to be im-
puted to him, that he uses ἡμεῖς merely in the way
of communicatio (THEOPHYLaCT : representing in his
own person all who shall then be living), though
knowing that he will not be present; of this knowl-
edge we see nothing, rather a hope inconsistent with
it. But it were just as inconsiderate to say bluntly,
that the Apostle’s expectation has been plainly con-
victed by the event as erroneous; as if thus the
whole eschatological prediction collapsed. In_ that
case, indeed, Paul would be a false prophet (Deut.
xviii. 20 sqq.), and his appeal to the Lord’s word an
untruth. This word of the Lord, as even Lunemann
allows, told him only generally in what relation the
dead would stand to those surviving, not who be-
longs to each of the two classes; it was, therefore,
not: ‘ Thou, Paul, shalt be of the number ;” other-
wise he could not again have spoken doubtfully on
the point at Phil. 1. 21 sqq.; 1. 17; 2 Cor. v. 9,
and in still a different tone at 2 Tim. iv. 6. Alto-
gether, just as here, in speaking of those who live to
the Advent, he says ἡμεῖς by communicatio in the
sense of hope (Grorius: putavit sieri posse), he
elsewhere says as freely by communicatio on the
opposite side: ‘‘ God will raise ws up,” 1 Cor. vi. 14
(this alongside of ch. xv. 51); 2 Cor. iv. 14; comp.
1 Thess. v. 10; Acts xx. 29. He expressly reminds
us at ch. v. 1 sqq., that we know not the times and
the seasons, and were not to know them; as the
Lord declares even of Himself in his condition of
self-denial (Mark xiii, 32), and as He represents to
his Apostles (Acts i. 7). Had he meant to set it
down as certain: I shall not die, that would really
have been at least a knowledge of the χρόνοι ; and
not less so, had he asserted: J shall die before that,
it will not happen in my time. Moreover, if ἡμεῖς
expressed the definite expectation: I shall yet be
there, it must equally follow that to all his readers
of that age included with himself in ἡμεῖς he makes
the promise, that they shall live till the Advent;
which were indeed utterly absurd. Rather, he op-
poses the two classes to each other; here those
asleep, and on the other side the living, those re-
maining over; he himself, of course, is among the
living ; but both classes are in a state of constant
flux. What did not come to pass in the case of
Paul and his cotemporaries, then holds good for
those who follow after, and shall actually live till the
Advent, Certainly the Apostles do all of them ex
here translated to meet occurs; and in all of them (Matt.
xxy. 1,6; Acts xxviii. 15) the party met continues after the
meeting to advance still_in the direction in which he was
moving previously.”—J. L.]
* (Whereas Sin. agrees with A. C. F. G.: πάντες wa
κοιμηθησόμεθα, ov πάντες δὲ dAAay.—J. L.]
CHAPTER IV. 18-18.
7
press often enough the expectation of the Coming
as near; 6. g., 1 Pet. iv. 7; 1 John ii, 18; James
v. 8; and Paul, 1 Cor. vii. 29 sqq.; Rom. xiii, 11,
12; Phil. iv. 5; this, however, not as a dogma
whereby the ignorance of the χρόνοι would be re-
moved, but merely as a living hope and longing
expectation, See Héremann, Die Stellung St.
Pauli zu der Frage wn die Zeit der Wiederkunft
Christi, Leipzig, 1858; and the Doctrinal and Eth-
cal Notes, 6.
8. (V. 18.) Wherefore comfort one another
with these words; ὥστε with a following im-
perative also at Phil. iv. 1; and so διό, ch. v. 11.
The comfort should check the sorrowing (v. 18);
with these words, which rest on the word of the
Lord, not rationibus, argumentis, but simply the
words of the evangelical message.
DOCTRINAL AND ETHICAL.
1. (V. 13.) It is not sorrow altogether for the
dying that Paul forbids; he rather takes it for
granted that they will have to sorrow; only let it
not be as the sorrow of the hopeless. Nowhere does
Scripture overstrain unnaturally its demand, as if
death should cause no pang. It merely rebukes de-
spondency, as if God were not God, and home were
not home. But strength of faith is not a thing to
be commanded, nor can its triumph be enforced.*
Christ Himself shed tears, and Paul knew what it is
to sorrow even for the dying (Phil. ii. 27). On the
. whole (Starke): The believers of the Old Testament
and of the New wept and sorrowed, but within such
limits as the law already prescribed (Lev. xix. 28;
Deut. xiv. 1), and the light of faith illustrates. The
Apostle requires no Stoic insensibility, no icy hard-
ness, Catvin: “aliud est freenare dolorem nos-
trum, ut subjiciatur Deo, aliud abjecto humano sensu
instar lapidum obdurescere.” And for this reason
hope is an important element of the Christian life ;
ch. i, 8; Rom. v. 2-5; viii. 24 sqq.; 1 Cor. xiii.
2, The rest, who have no hope, are in the widest
sense all who stand not in Christ, the only Source
and Guarantee of true life. In the Old Testament
is the sound of many lamentations over the life in
the shadowy realm, as being no life, but as gloomy
as in the Homeric songs (Is.,xxxviii. 18 sq.; Ps, vi.
6 [5]; Ixxxviii, 11-13 [10-12]; cxv. 17; Job x. 21
[and 22]; &c.); not because the right conception is
still wanting, but because the actual curse of death
is not yet broken, The gleams of prophetic hope
(Ps, xvi. 9 sqq.; xlix. 16 [15]; Prov. xiv. 32; xv.
24; xxiii, 14; Is. xxvii 19; Hos, xiii. 14; Dan. xii.
2) are first realized through Christ. But it is espe-
cially the heathen, of whom the Apostle’s judgment
aolds good, It might, indeed, be a question here,
as at v. 5, whether he does not assert too much.
For do we not find among all nations some hope of
immortality ? and among the philosophers, as Socra-
tes, Plato, &c., elevated thoughts on that topic, and
arguments in its favor? True; but, measured by
the full resurrection-life, what a state of death is
that which the heathen call the other life! And
how isolated is the more cheerful hope, how slender
its thread, how feeble its knowledge, for the very
reason that it is founded, not on the actings of God,
* [Whatever is matter of duty is properly matter of pre-
sept; Eph. vi. 10; 1 Thess. v. 16. Faith’s brightest tri-
amph is amidst the tears and struggles of nature; Ps.
xxi. 4.—J. &.]
but on disputable, more or less problematical argu
ments, accessible only to the refined thinker. How
weak are the Consolationes of a Cicero, Seneca, Plu
tarch ! nothing but probabilities, Even now obser
vation shows how those who do not rely on the writ
ten word, and, inquiring merely about the immor.
tality of the soul, would thus simply recognize a
permanent separation of soul and body (though this
would be a permanent reign of death),—how these
persons with all their arguments never get the better
of their doubts; nay, how more and more the most
decided amongst them no longer have or allow any
hope. It were easy to bring together a number of
disconsolate sayings from the classics; for example,
Aaschylus, Humen. 688 (648): ἅπαξ ϑανόντος οὔτιϑ
ἔστ᾽ ἀνάστασις. Theocritus, /dyll. 4,42: ἐλπίδες ἐν
(ζωοῖσιν, ἀνέλπιστοι δὲ ϑανόντες. Catullus, 5, 4:
Soles occidere et redire possunt: Nobis, cum semel
occidit brevis lux, Nox est perpetua una dormienda.
Starke: In Plutarch’s time people mocked at the
ἐλπιστικούς. It was an affected witticism of the
dying Vespasian: v@, puto deus fio, And this is ag
it should be; it is proper that we should not get to
be certain of our personality, until we are sure of
our God and Saviour, On this true basis, however,
Scripture regards as normal the undivided life, when
the spirit and the body are together; being equally
remote from materialism, which seeks in matter for
the root and strength of all spiritual life, and from
idealism, which sees the most perfect spirituality in
being released from the body. The glorified body
as the perfect organ of the ruling spirit—this is the
reéstablishment and consummation of the condition
originally designed by God (Phil. iii. 21), ΤΥ ΤΗΒΕ :
We shall again receive enriched and improved that
which we lost in Adam; for we should have had it
in Paradise ( Works, ed. Walch, xii. 2628),
8. Death a sleep; SrarKe: (1) Because in both
the body rests, the soul remains alive; (2) because
from both the body also awakes; (8) because both
are a desirable release from trouble and toil; (4) be-
cause after both we again joyously salute and wish
one another g20d morning.—still the likeness exists
only for faith, not for sight. According to what is
visible, the word of triumph: “Ὁ death, where is
thy sting?” sounds frequently like a scoff. Diz-
pricH: The death of those dear to us still confronts
us often as a frightful mystery—Not only does the
Old Testament call him the king of terrors [Job
xviii. 1 his name in the New Testament also is
still the last enemy. A natural horror in the pres-
ence of death is expressed by the Apostle himself in
2 Cor. v., and is seen in Gethsemane.* Corruption
wears a different aspect from sleep. So much the
greater must the Awakener appear to us.
4, (V. 15.) Paul appeals to a word of the Lord,
like the old prophets (1 Sam. iii. 21; Is. 1,10; Jer.
i. 2); not as one who steals and deceitfully gives out
the Lord’s word (Jer. xiv. 14; xxiii. 30); not as
one who has merely adopted rabbinical opinions,
(Whence, indeed, have the Rabbins the substance of
their doctrine?) Nor does he speak in heaped-up
images of a transcendental vision (when he really
had such a one, with what modest reserve does he
speak of it! 2 Cor. xii.); but his words have a clear
* (A statement strangely erroneous in both its members.
The Apostle expresses no horror whatever of death. Wis
groans are forced from him, not so much even by the pres-
sure of present suffering, as by the earnestness of his long-
ing for the heavenly state. And still more objectionable ia
the reference to Gethsemane, in so far as it overlooks the
supernatural elements in our Lord’s passion.—J. I)
78 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
and sober import. From the most intimate converse
with the Lord he gives forth his explanations re-
specting the course of the kingdom of God, the
crises of Divine providence, and its final issues:
Eph. iii, 8, 5 sqq.; Rom. xi, 25; 1 Cor. xv. 61 sqq.;
and here. It is a weighty problem, and, God be
praised! it is also a privilege vouchsafed in ever
larger measure to our times, to bring one’s self into
living communion with the prophetic word. Our
very reverence for it should, indeed, restrain us from
precipitate conclusions.
5. (Vv. 15-17.) Our passage furnishes no com-
plete doctrine of the last things. In Scripture gen-
erally there remains over for curiosity a multitude
of unanswered questions; and even the legitimate
desire of knowledge must acquiesce. Whatever is
necessary to salvation, and serves to further the
process of sanctification, is nowhere wanting. In
this spirit should the doctrine of the Christian hope
be dealt with (Lurnarpt, die Lehre von den letzten
Dingen, Leipzig, 1861). Our passage says nothing
beforehand of the condition that immediately follows
death; nothing beyond calling it a sleep. A pre-
liminary judgment, an introductory stage of blessed-
ness, is indicated by the passages cited in Exeg. Note
1, A being with Christ is there promised to such as
die, in Christ; yet must it be inferior in fulness and
power to the life of the resurrection (comp. Rev. vi.
9-11), without our being able to define precisely the
difference, Paul takes the less notice here of this
topic, from his having to correct the anxiety of the
Thessalonians in regard to the disadvantage which
the dead might be under at the Advent. What is of
use to this end he holds up to their view. Nor does
he in our passage go further, But it easily admits
of being combined with other passages into a gen-
eral representation. Now what Paul says of the
Coming was understood by the Reformers altogether
of His Coming at the Last Judgment; as by Uat-
VIN, in express opposition to the Chiliasts, though
under the supposition, to be sure, that they teach
the wild doctrine of a resurrection for only a thou-
sand years. But even in the Apocalypse there is no
mention of any such thing. If we take into view
the passage in the Revelation, xx. 1-6, the question
is, whether and in what way it may be reconciled
with the doctrine of the Apostle Paul. An obvious
expedient apparently is to identify the Advent here,
v. 15, and 1 Cor, xv. 23, with the return at the set-
ting up of the (millennial) kingdom, and in like
manner the first resurrection of the Apocalypse with
the resurrection of the just (Luke xiv. 14) or the
gathering together of the elect (Matt. xxiv. 31), but
positively to distinguish this from the final judgment
on the whole world (Matt. xxv. 31; Rev. xx. 11
sqq.);* this last judgment, including the general
resurrection, would then be comprehended in the
end of which Paul, after making mention of the
resurrection τῶν τοῦ Χριστοῦ, says: εἶτα τὸ τέλος
(1 Cor. xv. 24). More closely examined, however,
the passages do not quite so readily admit of mutual
adjustment. In the first place, at the text last men-
tioned no one without the Apocalypse would think,
that this εἶτα embraces a thousand years.+ And for
* (It should not be hastily assumed that Matt. xxv.
$146 refers, nt least exclusively, to the same process of
iudgment as Rev. xx. 11 sqq. See BickerstTeta’s Practical
Guide to the Prophecies, ch. xvii.; Brooks’ Essays on the
Advent und Kingdom of Christ, Part ii. Essay iv.; Woon’s
Last Things, ch. iii. Prop. viii.—J. L.]
1 [And yet there can be no doubt that the ἔπειτα of v.
23 embraces the longer interval between Christ’s resurrec-
tion and that of his followers.—J. L.]
this reason, accordingly, the Reformers, disregarding
the Apocalypse, conceived of the raising of the dead
as occurring at one and the same time, and sup-
posed that such passages as John v. 28, 29; Acta
xxiv. 15; 2 Cor. v. 10 speak of ἃ simultaneous
resurrection of the just and the unjust, and that
Matt. xxiv. likewise refers to no other coming of
Christ than Matt. xxv. In like manner, and this is
the second point, Matt. xxv. shows us the saved
alongside of the lost, and says nothing of a first
resurrection which had already, a thousand years
before, brought the elect to glory. In our passage,
indeed, and just so in1 Cor. xv., Paul is entirely
silent about those who are lost. Carvin: The ob
ject here is, not to alarm the ungodly, but to heal
the immoderate grief of the pious. The resurrec-
tion to judgment, therefore, might be thought of aa
contemporaneous with that of the pious, or on the
other hand as following at a later date. Only it is to
be noticed that 1 Cor. xv. represents the raising of
those who belong to Christ as something done once
for all; then follows the end, when He shall deliver
up the kingdom to the Father, after He has abol-
ished all hostile rule. This does not sound as if still
another host of those belonging to Christ would not
share in the salvation till a later and final judgment,
as must yet be the case, if Matt. xxv. speaks of this
final judgment. On the whole, as it is important
to fulfil the condition on which alone we can be sure
of salvation, so it is difficult, if not impossible, to
set up unexceptionable tests, according to which
some are made partakers of the first resurrection,
others only of the second, who are nevertheless
saved. After all, the relation might rather be
this, that the Pauline statements, as well as the pas-
sages which speak briefly of the last day, the last
hour (John vi. 89, 40; 1 John ii. 18; comp. 2 Pet.
iii, 10, 12), comprehend the coming of the Lord in
one view, which the Apocalypse then distributes into
various stages. But as the day of the Lord divides
itself in the later revelation into a series of steps, so
also the resurrection of those belonging to Christ,
since the first resurrection by no means merely
passes by the raising of the lost to judgment, but
shows likewise a later resurrection to life us still pos-
sible. To the end belongs the glorification also of
the terrestrial world (Rom. viii.; Rev. xxi. xxii.);
and after that the saved have reigned together with
Christ in the kingdom (2 Tim. ii. 12), and have co.
operated with Him in the judgment (1 Cor. vi. 2, 8),
That is to say, from their heavenly thrones (Rev. xx.
4) the kingdom will pass into its stage of highest
fulfilment, when God shall be all in all (1 Cor. xv.
28). In many places, however, these stages are
viewed together indiscriminately. Such a compre-
hension of details, which are only kept apart by
later prediction, meets us also elsewhere in all
prophecy.
6. The last remark affords us light also in regard
to the hope of the nearness of the Advent (see
Exeg. Note 7). From the patriarchs down through
the entire line of the prophets every one contem-
plates the future salvation as one whole, with all its
details, without any one being able to say: There ia
here a want of perspective, an optical illusion,
Rather, the living fulness of the future is conjoined
with the vorying standpo‘ut of the present in one
bud. The certainty, that the Lord is coming with
His salvation, is so stirring, bright, overpowering,
that the man who is full of it says: Quickly! The
Assyrian period is Isaiah’s horizon, into which he
CHAPTER
TV. 13-18. ἧς
sees Immanuel enter, bringing salvation (Is. vii.
xxix. 17), And again there was a delay of four
hundred years, before the promise in Malachi (ch,
iii.) began to be fulfilled. Prophecy is not the
knowledge of the history of the future, but a con-
templation of the essential steps of development.
Instructive is such a passage as Ezek, xii. 22 sqq. ;
especially even because it is there shown to us, how
long-suffering delayed the judgment, and how con-
tempt. of the long-suffering accelerates it. Thus
there came to pass finally what for so long a time
the prophets had promised and threatened, and the
scoffers had scoffed at; it came, according to human
reckoning, later than had been supposed, yet not too
late for any one, rather too soon for many. And as
the New Testament time came, so will come the
final term promised by Christ and the Apostles,
Yea, they declared with truth that it had already
arrived. With Christ began the world’s last hour,
and there comes none later, to establish another and
higher relation between God and humanity. If the
period of waiting for the revelation of the Lord has
reached much further than the Apostles supposed,
and even than the words of Christ gave them reason
to expect (Matt. x. 23; xvi. 28; xxiv. 29), it is to
be considered, first, that in this very way scope was
afforded for the development of the series of stages
in His coming; and, secondly, that it behoves us to
recognize long-suffering in the fact that, after the
first step of the judgment (on Jerusalem), the sec-
ond was deferred (2 Pet. ili, 8, 9,15). But, while
acknowledging His sparing long-suffering, we ac-
knowledge also that His government is so arranged
as to admit of modification according to the faithful-
ness or unfaithfulness of men; that we are wrong,
therefore, in taking, much more than we are aware
of, necessitarian views of prophecy. So much the
more short-sighted were it to say, that a disappoint-
ment respecting the date is proof that sach last
things are not to be expected at all. A denial of
the world’s end would require us also to assert that
humanity has never had a beginning; and this would
imply that the life of humanity has no aim, and that
the establishment of a perfect, holy reign of God is
not to be looked for. But he alone is a Christian,
who directs his life toward this mark, Of the time
and the hour he knows nothing. ‘ The Lord delay-
eth His coming!”—that he leaves the wicked ser-
vant to say; that the Bridegroom may tarry, he is
well aware. There are also things that must still
precede ; not the conversion of the nations, but the
preaching of the gospel among all nations (Matt.
xxiv. 14); along with this, the universal security of
those who believe in no Advent, and by means of
their unbelief are witnesses for the truth (1 Thess. v.
8; Matt. xxiv. 87 sqq.; Luke xviii. 8); the apos-
tasy of Christendom from the faith (2 Thess. ii.).
All these signs are perceptibly growing. The life of
humanity, including the individual life, goes forward
on the brink of eternity and to eternity. It is read-
ily conceivable that the experience of a longer dura-
tion of the world, according to man’s measurement,
has modified in some degree our views of the last
things, and turned the eye chiefly toward the death
of individuals. But only too frequently does this
way of thinking assume such a form, that the long-
ing for the coming of the Lord and the glory of His
holy kingdom, as well as sympathy in the fortunes
of the Church at large, is too much smpaired. At
times, on the other hand, and amongst the pious,
when the life of faith rules in due force, we again
meet likewise with thie apostolic hope and aspiration
in living freshness, That watching and hoping are
so unfamiliar to us, isa defect. The more we be
come heavenly in our character and thoughts, the
more also does the stream of human history appear
to us as a hasting towards the coming of the Lord.
ἡ. (V. 11.) The being caught away to meet the
Lord is in the Irvingite* interpretation erroneously
explained in a manner that seems to bear the dignity
of an inviolable dogma. Comp. the work, which
otherwise contains many good practical exhortations,
by E. L. Geerine, Mahnung und Trost der Schrift
in Betreff der Wiederkunft Christi, Basel, 1859, It
is there taught (p. 55) that, previous to the coming
tribulation, the company of disciples, who are wit-
nessing for Jesus and waiting for Him, is brought
into a condition of safety. Indeed, the saints will
with Him judge the world (1 Cor. vi. 2); their de.
liverance, therefore, through being taken away, pre
ecdes the Lord’s return; and on p. 60 mention is
made of servants of Christ who are not, it is true,
recklessly profane nor yet hypocrites, but still are
not looking out for the coming of the Lord, nor
striving towards it, and, as their punishment fcr this,
have no part in the rapture of the faithful servants,
but must undergo the rule of Antichrist’s reign.
They have forfeited their title to be kept from the
hour of temptation, of the great tribulation, which
comes on all (Rev. iii. 10). They might have been
preserved and taken away from it.—This whole in-
terpretation has at least no sort of foundation in our
text. The German word entriicken (to snatch from)
might give the impression that it refers to the taking
away from a threatening danger. But Paul speaks
of a swift-coming to meet the Lord, without regard
to the question whether this is before or after the
endurance of tribulation, To the view of Christen-
dom in general he holds up, as prior to the coming
of the Lord, the coming of the apostasy, and the
tyranny of the Man of Sin (2 Thess. ii.). The keep-
ing which the disciples need is not necessarily a
being kept from the experience of this persecution,
as if to be kept in the midst of it, to be kept while
in the world from the evil—the thing which the Lord
seeks in prayer for His disciples (John xvii. 15)—
were a penal condition. There are various ways in
which the keeping may rather take place: 1. bya
previous death (Is. lvii. 1, 2; Rev. xiv. 18); 2. by
endurance of martyrdom without renouncing the
faith (Matt x. 28 sqq.; 2 Thess. ii.; Rev. xi. 7; xiii,
15; xx. 4); perhaps also, 38. by remaining hidden,
in the case especially of the humble class, like the
seven thousand in the time of Elias (Rom. xi. 4).
There may be a participation in the judgment by
those caught away to the Lord (as assessores judicit,
Benee), without the interpretation which we op-
pose. Altogether it is possible to love the coming
of the Lord Jesus, without adopting the peculiar
Irvingite exegesis. To represent the two things as
inseparable, and to determine accordingly the re-
ward of being caught away or the penalty of being
left—this is, 1. in itself a wrong, as in every case
where a human dogma is set up, and salvation con-
nected with the acceptance of it; 2. it. misleads to
a groundless confidence, and is a sort of illusory
promise, that is not free from an effeminate fear of
suffering. Comp. Lurnarpr, 1. 6. p. 87 sqq.
* (The reference is to that in many respects remarkable
body of Christians, which chooses to call itself the Catnolie
Apostolic Church. The other name of Invingites they exe
pressly disclaim as a misrepresentation at once of the origin
and the spirit of the movement.—J. L.]
FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
HOMILETICAL AND PRACTICAL.
V. 18. It is a heathenish ignorance of which a
Christian must be ashamed, when he knows nothing
of hope for the dead—He who does not believe is
ignorant; faith is not oppused to knowledge.—
Zwixet1: When we fear death, it is a sure sign
that we have no love to God.—In so far as there is
still selfishness in our love, and for that reason dis-
composure at the death of our friends, to the same
extent are we not yet duly taught of God.
Death a sleep, but only through Christ; and only
for faith, which knows the Awakener.—Roos: Death
has an entrance, and also an outlet, We must and
we desire to go the way that Christ went.
Scripture does not forbid us to mourn, but only
to mourn as those without hope-—Rizcer: By the
examples of others, that nearly concern us, the
thoughts of our hearts are revealed to us—our own
dying agony.—Luruer: Holy Scripture not merely
indulges, but commends and praises those who are
sorrowful, and lament for the dead (Abraham, Jo-
seph, the people at the death of Aaron and Moses),
The Apostle simply distinguishes between the mourn-
ing of the heathen and that of Christians—Tue
SAME: It is an artificial virtue and fictitious fortitude
of heathens and schismatics, when they pretend that
we must entirely extract what is creaturely in us,
and hold no terms with nature. Such a hard heart
has never truly loved, and would fain dissemble be-
fore people. He is a Christian, who, while expe-
riencing sorrow, yet so restrains himself therein that
the spirit rules over the flesh—We are allowed to
weep for death. It is one thing, when Christ, who
wept Himself, dries our tears, and another thing,
when men would forbid them to flow. But we have
no occasion to weep for the lot of those who have
fallen asleep in the Lord. Whoever laments with-
out measure or restraint, acts as a heathen acts—
Bencet: The effect of the Christian faith is neither
to abolish nor yet to aggravate grief for the dead,
but gently to moderate it—Dirpricn: We need not
be in a state of fearful uncertainty about any Chris-
tian, whether living or dead.—Hevusner: Christian-
ity teaches men to rise superior to natural sorrow,
yea, to rejoice therein.—The ancient Christians called
the day of the believer’s death his birthday.
[Ignorance of the truth and purposes of God, so
far as these have been revealed, injurious to our
spiritual comfort and edification. “1 would not
have you to be ignorant, brethren”—a common
scriptural formula.—Doppripce: Let us charge it
upon our hearts, that we do honor to our holy pro-
fession in every circumstance, and particularly in our
sorrows as well as our joys—M. Henry: <All grief
for the death of friends is far from being unlawful ;
we may weep at least for owrselves, if we do not
weep for them; weep for our own loss, though that
may he their gain. Yet we must not be immoderate
or excessive in our sorrows.—J. ΠῚ
V. 14. Lurner: Our death Paul calls not ἃ death,
but a sleep; Christ's death he calls a real death,
which has swallowed up all other deaths. [So Bur-
xiTr: Jesus died, the saints sleep....Ido not find
that Christ’s death is called a sleep; no, His death
was death indeed, death with a curse in it—J. L.]
—Lorner: If Christ is risen, that must surely not
be in vain and without fruit—[The text of Arch-
bishop TinLorsow’s Sermon on “The certainty and
the blessedness of the resurrection of true Chris-
tians.’—J. L,]
Vv. 18, 14. Rircer: The two main sources of
all comfort, and of all resignation in dying, lie in the
death and resurrection of the Lord Jesus (Rev. 1,
18), Whatever is trying and severe in death comes
either from attachment to the visible from which we
are separated, or from the uncertainty in which we
stand in regard to the invisible. The former trouble
is relieved by the death of Jesus, the second by his
life—SrAnezin; If thou thyself wouldest not, or if
thy friends are not to sorrow, see that thou fall
asleep through the Lord Jesus.—Hast thou hope?
1. On what is it founded? on the belief that Jesua
died and rose again; 2. To what does it impel thee?
to a life in Christ, that we through Christ may fall
asleep; 8. Of what does it assure thee? that God
will bring us with Jesus—[Bishop Wizson has a
Funeral Sermon on these verses.—J. L.]
V. 15. Lurner: God has spoken the word, not
Paul out of his own head.—It is with the Apostle a
great certainty: The Lord speaks through me, It is
a folly that we find it so much harder to trust to the
word of the Lord with our whole heart than to that
of men, who are yet but dust, and liars to boot, Aa
disciples of these men of God, we should endeavor,
in what we say of Divine things, to say it as the
word of God in the assurance of faith (2 Cor. iy
13).—LursEr. The voice or word of all teachers,
who preach the gospel puc-2nd simple, is not their
word or voice, but God’s (Luke x. 16).—SrarkE:
Man’s words have little power, but God’s word pene-
trates the heart, is strong to comfort, and endures in
sorrow and death (Rom. xv. 4).
The experience, that the coming of the Lord has
been delayed longer than the Apostles: hoped and
desired, is indeed a severe discipline for us while
waiting. It is ncvertheless a weakness, when watch-
ing ana. longing are relaxed, and drowsiness seizes
even the wise virgins.—Rircer: In the unbelieving
world, the feeling of security is diffused from one
generation to another, and comes to its height
amongst the last scoffers ; and so, on the other hand,
in the communion of saints readiness for the coming
of Jesus spreads from one generation to another.*—
Berlenburger Bibel: The word is prophetic, and
goes through all times—Vietor (zwei Osterpredig-
ten, Bremen, 1859, p. 24): In the world there is
derision and laughter, when a man would say, that
he knows not whether the Lord will not come during
his lifetime. The world can conceive of nothing
wilder or crazier. Passing on in unbelief, the world
says: “The Lord comes not at all.” Passing on
with a show of faith and a half-fuith, the world says:
““My Lord comes not yet for a long time.” Oh, see
to it, that thy heart consent not to either speech.
V. 16. The Lord comes to take us to Himself,
only thus can we come to Him.—Lurner: What the
trumpet is, I know not; we would not gloss Paul’s
words, but let them stand just as they are. In
another place: These are merely verba allegorica,
He would fain represent the matter, as one must rep-
resent it to children and simple people.+
[J. Littiz: No phantom, nor providential sub.
᾿ * (The parallel would be more complete, if, as has some»
times been inferred from Mal. iv. 5,6 and Rey, xix. 7, 8, ag
well as from the analogous work of John the Baptist before
the first, appearing of the Lord, the last generation of the
Church is to witness a special work of preparation for the
marriage-supper of the Lamb.—J. L.]
t (This, it must be confessed, is nothing more than a
somewhat eee cee I prefer the caution of the
previous remark, ee Tm) ectures 1
Pp. 264-265. δ 1 Υ on the Thessalonians,
΄
CHAPTER V. 1-11.
85
stitute, nor even the vicarious €pirit; but the Cord
Himself—the personal Lord—this same Jests.—
Vauauan: Not a mere amelioration, gradual or sud-
den, of the condition of the Church or the world;
not a mere displacement of evil and triumph of
good; not a mere crisis of human affairs, issuing in
times of universal blessing and happiness: it shall
es ᾿ ac coming. Matt. xxiv. 30; Acts i. J1.—
They who are asleep in the Lord are still, even
as dead persons, always in Christ (Luke xx. 38).—
Starke: Whoever is found to the last in the holy
life of Jesus, falls asleep through Jesus.—Comp. Ps.
exvi, 15, and Luther’s comment, Werke, ed. Walch,
di, 2652 sqq, :
V. 11. Srarxe: If we would one day be caught
ap to Christ, we must even now follow His gracious
guidance, and lift up our heart to Him. If we
would be, with body and soul, ever with the Lord,
we must with our spirit be with Him even now (Col.
iii. 1, 2).—Tu same: All believers shall one day be
near and with Christ, because, 1. such is His prom-
ise to them (John xiv, 3); 2. He has asked this for
Himself from the Father (John xvii, 24; Is. liii.
10-12); 3. He, the Head, and they, His members,
are inseparable (Eph, i, 22, 23; Rom. viii. 38, 39).—
Rizeger: To be forever with the Lord is a brief but
comprehensive description of eternal life. When
kept as seed-corn in the heart, not stowed away as
knowledge in the head; when fruitful in love to
Jesus and in patience under suffering, not directed
to glorying over others, these truths will evidence
their consolatory power, and may also be suitably
applied in mutual exhortation, Oh, the preciousness
of communion with Jesus, and of that boast of faith :
Whether we live or die, we are the Lord’s !
[M. Henry: It will be some part of their felici-
ty, that all the saints shall meet together, and remain
together forever: but the principal happiness of
heaven is this, to be with the Lord, to see Him, live
with Him, and enjoy Him forever.—Dr. Donne has a
sermon on this verse.—J. L,]
V. 18.—Zwinet1: This is a quite different con-
solation from: Provide for so many soul-masses ;
Call in so many priests.—But (Berlenburger Bibel) :
It is also a false consolation to suppose it to be a set-
tled matter, that every one through death enters
heaven.—It is not death that saves us, but Christ
through death, and at last from death. They who
have died through Him unto sin, and have spiritually
risen with Him, may be sure that they shall also live
with Him’ in the body. So likewise the talk about
meeting again, when we do not rely on Christ, and
are not united in Christ with them that are His, is a
very weak and delusive consolation. We should in-
deed maintain a union in heart with our dead, but in
Christ the Lord; as those introduced into connection
with the unimpaired Bible order of salvation and the
kingdom, in which hope rests on a living faith in
Christ, and holds out to every individual member the
prospect of the higher stage of blessedness only in
union with the entire body.—Comfort one another
with these words; with that, which will cause the
kindreds of the earth to wail—Hzusner: The gos-
pel is the true book of consolation. Entering this
sanctuary, we enter a quite different world. We
learn that our own personal concerns are far from
equalling in interest the holy concerns of the king-
dom of God. We enter a circle of people, who,
leaving all personal interests aside, only serve the
Lord.—The consolation of the gospel consists in
teaching us to save our life by giving it up for the
Lord’s sake. In Him we find again also our loved
ones, who are become members of Christ. (Con-
cerning those who had no opportunity of learning
the knowledge of Christ, comp. Apologetesche Bei
trdge by Gress and Riagensacu, Basel, 1863, p. 168
sqq.; p. 284 sqq.)—Srarke: Since in this vale of
tears no one is wholly free from affliction, aud we
have frequent need of comfort and encouragement,
every believer, even if not a teacher, should regard
it as his Christian obligation to comfort others. One
Christian ought to be the priest and comforter of
another.—It is not said merely: You teachers or
preachers, comfort the common people.
On the whole section: 1 Thess. iv. 18-18 is the
Epistle for the 25th Sunday after Trinity. Heus-
ner: The Christian revelation on the future life:
1. It gives us, a. a consolatory hope, which lifts ug
far above the hopelessness of such as are not Chris
tians, because, ὦ. it rests on the sure foundation of
Christ’s death and resurrection, and therefore, «
embraces those who through all time belong to
Christ. 2. It gives.us, moreover, special disclosures,
a. respecting the visible Advent, and revelation of
the glory of Christ; 6. respecting the manner of
our participation therein, and thus opens to us, 6.
the richest source of consolation.
THE same: The ground of the Christian’s com-
fort in the death of those he loves. Jesus the bond
between the living and the dead.—Looking by faith
toward the coming of the Lord helps us to look on
our brethren with hallowed love.
The passages from LurHer are taken from’ his
sermons on this section, delivered by him on occa-
sion of the death of the Electors Frederick and
John, 1525 and 1582; see Werke, ed, Walch, xii,
p. 2578 sqq.
Ca, V. 1-11.
9. But when He will come, we know not; let your walk, therefore, be at all times watchful and sober.
1 But of [concerning, περί] the times and the seasons, brethren, ye have no
2 need that I write [it be written]’ unto you: for yourselves know perfectly that
3 the? day of the Lord so cometh as a thief in the night. For when [When]*
they shall say [are saying)": Peace and safety, then sudden destruction cometh
upon* them, as [even as, ὥσπερ] travail upon a woman [her that is, τῇ] with
4 child, and they shall not [in no wise]* escape, But ye, brethren, are not in
6
FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
5 darkness, that that [the, ἡ] day should overtake you as a thief.* [For]” ye
are all the children of light, and the children of the day [all ye are sons of light,
and sons of day]:* we are not of the night [of night. νυκτός], nor of darkness
6 Therefore [So then]° let us not sleep, as do others [as do also the rest]; but
7 let us watch and be sober. For they that sleep sleep in the night [by night,
νυκτός]; and they that be [are] drunken are drunken in the night [by night,
8 νυκτός]. But let us, who are of the day [being of day],’’ be sober, putting on
[having put on] the breastplate of faith and love, and, for an helmet, the hope
® of salvation. For [Because, ὅτι] God hath not appointed [did not appoint, οὐκ
ἔϑετο] us to wrath, but to obtain [to the obtaining of, εἰς περιποίησιν] salvation by
[through, διά] our Lord Jesus Christ, who died for’ us, that, whether we
wake or sleep [are watching or sleeping], we should live together with Him,
Wherefore comfort yourselves together [comfort one another, παρακαλεῖτε ἀλλή
λους], and edify one another [one the other, εἷς τὸν ἕνα], even as also ye do.
10
11
1 V.1.—[ipiv γράφεσθαι. Ellicott, Webster and Wilkinson: ye have no need tohe written unio. Vaughan better:
that anything be written to you. The impersonal form of the Greek is preserved by most of the Latin, and by several
German, versions. Comp. ch. iv. 9, Critical Note 1—Sin.!: rod γράφεσθαι ὑμῖν ; but a correction omits rov.-—J. L.]
2 V. 2.—[Sim. and] most of the old authorities omit [and so Lachmann, Tischendorf, Wordsworth, Ellicott. Alford
brackets] the article ἡ, without change of the sense; comp. Winer, §19, 1, 2; Phil. i. 6, 10; 11. 16. (1Jofmann correctly
against Linnemann.) seat τα
3 V. 3,—The ὅταν γάρ of the Recepta has in its favor only a few of the older authorities; B.D. E. Sin.? give ὅταν δέ;
but the preference is due to ὅταν, A. F. G., Vv., also Sin.1, as the simplest reading, which afterwards received various
Bosses: [ὅταν is the reading of Griesbach and the critical editors generally, except that Lachmann adds δέ in brackets.
ΑΥ̓͂, 8.--[λέγωσιν. Comp. E. V., Matt. vi. 2, 5, 6, 165 x. 19, 23; &c.—épiorara:; Sin.: ἐπίσταται.---, L.]
5 V.3.—[ov μὴ. Comp. ch. iv. 15, Critical Note 8.—J. L.
6 V. 4.—Lachmann has only A. B. and the Coptic for his reading, κλέπτας, which gives no good sense, and has a too
one-sided (Alex.) support.
7 V. 5.—{Sin. and] almost all the uncials [and critical editors] give γάρ.
ΒΨ, 5.—[mavtes yap ὑμεῖς υἱοὶ φωτός ἐστε καὶ viol ἡμέρας. ‘he ὑμεῖς is emphatic.
and penerally.—J. Τ,.}
V.6.—[dpa οὖν. Revision: “ Paul’s favorite, though unclassical, ἄρα oby—(no one else uses it; and he, I think, 12
times)—serves for the vivid introduction of an immediate (dpa. See Hartung, p. 422, &c., and_Passow, 8. Ὁ.) inference
(οὖν) from what he has been saying; very much as our Why then! is sometimes employed.”—J. L.]
10 Ψ,, 6.—xai [cancelled by Lachmann, and bracketed by Riggenbach] is wanting in A. B. Sin.1; most of the authori-
ties have it. (Comp. ch. iv. 13, Critical Note 4.]
11 V. 8.--- [ἡμέρας ὄντες. Revision: ““Οντες, without the article, is not used to specify a class; it rather assumes, as
the ground of the exhortation, what had just been asserted, v. 5.”—The same: ‘‘ Throughout this context the distinction
is maintained between ἡμέρα, day, that element of light, and of free, joyous activity, to which Christians now belong, and
ἡ ἡμέρα, [ἡ] ἡμέρα Kupiov, the perfect day, the doy of the Lord, for which they are still waiting.”—J. L.]
12 V. 8.- ἐνδυσάμενοι ;—Christian sobriety being the result of this gracious endowment. Vaughan: “A single act,
never to be undone.”—The words καὶ ἀγάπης are wanting in Sin.!, but supplied by correction.—In v. 9, for ἀλλ᾽ εἰς, the
latest editors generally give ἀλλὰ eis, with Sin. B. D.3 E. &c.—J. L.]
13 V.10.—Instead of ὑπέρ (for, in /avor of) B. and Sin. give περί (on account of, with reference to).
ὑπέρ.---1. L.]
14 -V. 10.-- εἴτε γρηγορῶμεν, εἴτε καθεύδωμεν ---αὖ the Lord’s coming. The former verb occurs 23 times in the New Tes=
\tament, and, excepting in this instance, the idea of watchfulness, vigilance, is always expressed in our English version.
Here, where the word is used of the believers who shall be living when the Lord returns, it is assumed that they will also
ibe waiching for that event.—J. L.)
For sons, see E. V., 2 Thess. ii. 3,
[Sin.?:
EXEGETICAL AND CRITICAL. usage (see WersTern), the difference is that χρόνοι
denotes duration, spaces of time, periods; καιροί,
points of time, crises, the times appropriate to a de-
cision, the epochs of a catastrophe. The plural is
especially worthy of notice, as pointing to the possi-
bility of a repeated alternation of periods of devel-
opment and crises of decision, and so to a possibly
longer duration. On this subject ye have no
need that it be written unto you (see on ch,
iv. 9); at ch, iv. 13 the Apostle found it necessary
1. (Vv. 1, 2.) But concerning the times and
the seasons, &c.—Here Paul treats of the Advent
from the other side, and exhorts us to be at all times
composed and ready for the day of the Lord—
equally remote from anxious calculation or impatient
expectancy: Now He comes/ and from the drowsy
security which says: Wot for a long time yet! How
much of erroneous opinion, if any, existed in Thes-
salonica (but see v. 2); whether they had caused a
question to be put to him, and so forth—on these
points we know nothing very precisely. The Second
Epistle gives evidence of greater excitement in the
church, not as if the First Epistle were responsible
for that, but at most the misunderstanding of it, and,
in particular, the want of attention to our present
section. As here, the two expressions χρόνοι and
καιροί stand together at Acts i. 7, and tbere too the
Lord says: οὐχ ὑμῶν ἐστὶν γνῶναι. In like manner
Acts iii, 19, 21 puts the καιροί ἀναψύξεως by the side
of the χρόνοι ἀποκαταστάσεως, ὅς. (Whereas Matt.
xxiv. 86 and Mark xiii, 32 connect ἡμέρα and ὥρα.)
According to the old lexicographers and general
to remedy an ἀγνοεῖν ; here is a recurrence merely
of the need of confirmation, as at ch. iv. 9. They
have no need, not because there is no instruction to
be given, not because they are already watchful
(BENGEL), but because, of what was sufficient for
them to know, they themselves had already an ex-
act, positive certainty ; to wit, not of the when, that
being altogether uncertain, but of something quite
different, namely, the quality of the Coming, the
suddenness of its arrival—the οὕτως, instead of the
πότε. The ἀκριβῶς would lead us rather to expect a
fixing of the time; there is something surprising in
this turn: ye know precisely—that the time cannot
be known! Indeed, that lies in the nature of the
CHAPTER
V. 1-11, 8
ease ; the day is to be a surprise to the whole world,
There is no determination of the time—only of the
signs of the time. This is implied in the distine-
tion: as a thief in the night; at a time, there-
fore, when the secure are asleep, resting without
care. If, instead of wishing to calculate dates, re-
gard is had (and inquiry directed, 1 Pet. i. 11) to the
consideration of the signs (Matt. xvi. 3), this is not
forbidden, but required, by the uncertainty of the
erisis. The day of the Lord is a synonym of the
Advent, ch, iv. 15; but the former expression makes
more prominent the idea of the judgment-day, and
stands opposed to the time preceding, as of prevail-
ing night. Then too it may be of longer duration
than a day of earth, so that one can perceive that
the Advent brings the dawn of that day. Already
the prophets speak of the day of Jehovah, in which
He manifests Himself in His Divine glory; Joel i.
15; ii. 11; iii, 19 [of the Hebrew arrangement; in
the English Bible, 14]; Is. ii, 12; Zeph. i, 15
(Vulg.: Dies ire, dies illa); Ezek. xiii. 56; Mal. iii,
2,19, 23 [English Bible: iv. 1, 6]. The reference
is, indeed, partly to particular, preliminary judg-
ments; but more and more to the conclusive final
judgment. In the New Testament Christ is the
Lord, who will appear in the day of the Lord, 1 Cor.
i, 8, and often. This day comes—oxymoron: as a
thief in the night ; so it is said of the day in 2 Pet.
iii. 10; of the Lord Himself, Matt. xxiv. 48 and the
parallel passages; Rev. iii, 3; xvi. 15; ὡς κλέπτης
is quite strongly resumed by οὕτως : in such a
manner it comes ; Hormann: such is the manner of
its coming (not, as Bencen would have it: so as the
following verse declares). It comes ; the suddenness
is not implied in the present (BenGxrL); that might
mean: surely and in the near future; it is better
taken as a doctrinal present: such is the manner of
it, without regard to the time, as 1 Cor. xv. 35,
[AtForp: ‘It is its attribute, to come.” Exuicorr:
“Its fixed nature and prophetic certainty.”—J. L.]
The figure of the thief seems to be an ignoble one;
but the Lord is not so nice. The comparison is
striking, and describes the coming not merely as
something sudden and unexpected, but also as un-
welcome, terrifying for the worldly-minded, plunder-
ing them of that to which their heart clings, strip-
ping them of their possessions (Hormann). In the
ancient Church there was connected with this com-
parison the notion, that the Advent would take place
in the night, and still more precisely on Easter-night,
like the Passover in Egypt; hence the Vigils (Lac-
Tantus and Jerome, in Linemann), It deserves to
be noted, how closely the Apostle in his preaching at
Thessalonica must have conformed to the eschato-
logical discourses of Christ in Matt. xxiv. and the
parallel passages; though there is no evidence for
Ewaxp’s opinion, that Paul had given the church a
written document,
2. (Ὁ. 8.) When they are saying: Peace
and safety, &—Oray γάρ would explain the
κλέπτης ; ὅταν δέ would be a transition from κλέπ-
τῆς to the description of a false peace: But this
will happen precisely then, It is best to regard the
description as going forward by asyndeton, and as in
its very form representing the swiftness of the oc-
currence. When they are saying—these for whom
it comes asa thief, the ungodly-minded, the people
who have no everlasting hope (ch. iv.); Christians
are people of no such drowsy slumberings (v. 4).
* [The order of the Greek being = The day of the Lord
asa thier en the night so cometh.—J.L.) .
The human heart longs for peace; but, where it ig
unreconciled to God, there it lulls itself in treacher
ous hopes and semblances of peace, Jer. vi. 14;
Ezek, xiii, 10. Peace, and a safety without dan-
ger,* scil. ἐστίν. In the passages just cited from
the prophets M¥35 is not added, but in the Sept,
Deut, xii, 10, and frequently, this word is well trans
lated by ἀσφάλεια. At that very time they are on
the point of destruction, which comes on tliem asa
sudden thing (comp. uke xxi. 34); as travail
(ὠδίν for ὠδίς, Winer, § 9, 2. note ne οὐ μή, as in
eh, iv, 15. Very suitable is the comparison to a
woman with child, and in the prophets it recurs re-
peatedly, Is, xiii, 8; xxi. 3; xxvi. 17; Jer, vi. 24,
and often, The point of comparison is the sudden,
inevitable occurrence of the rending pain, the mor-
tal anguish; also perhaps (CaLvin, Rieger): that
they bear within themselves the cause of their sor.
row ; but not (as Dr Werte would have it) the im-
minence of the Advent, on the ground that a preg-
nant woman knows, not indeed the day and hour,
but yet the nearness of the period. That is not
what Paul would here emphasize, but, on the con-
trary, worldly men are to be represented as taken
altogether at unawares; they might know that it ia
unavoidable, a little sooner or later; but they do
not even think of the matter, it falls on them sud-
denly ; moreover, the signs of warning are for them
as if they were not, till of a sudden it becomes
manifest that they were pregnant with their own
ruin. (The view of the Greek interpreters also does
not differ from this.) The figure is applied in an-
other direction, when used to depict the pangs of
the new birth with their favorable issue, John xvi,
21; Luke xvii. 88.
3. (Vv. 4, 5.) But ye, brethren, are not in
darkness, &c.— Ye; in opposition to those who are
saying Peace; brethren, blessed society! ἐστέ with
οὐκ, not wh, is necessarily indicative. He does not
enjoin, but asserts. It is a comforting encourage-
ment: Ye are in such a position, and that by a
Divine right, that ye do not have to fear the day as
a thief; ye are not in darkness, held fast, abiding.
De Werve and others correctly: It is wrong to un-
derstand by darkness merely a want of intellectual
insight, or simply moral corruption in practice ; both
sides cohere throughout in the case of light and
darkness. Ye are not therein, tva—this is not
equivalent to ὥστε [Jowrtr, WeBster and WILKIN-
son], not even in Gal. v.17; though in the Greek
of the New Testament the idea of finality appears to
be somewhat weakened (Winer, § 538. 6), it is yet
everywhere present in some degree. Here it does
not, as LUNEMANN supposes, indicate the purpose of
the Divine punishment,{ but, as Hormann expresses
it, that the being in darkness would be required in
order to such a surprise ;—Dr Werte: in order to
* [ExuicoTr: “ Εἰρήνη betokens an inward repose and
security ; ἀσφάλεια, a sureness and safety that is not intere
fered with or compromised by outward obstacles.””—J. L.]
t (Luke’s word, indeed, is ζωογονήσει ; but in neither
of the above texts is there, I conceive, any reference,
strictly speaking, to the new birth, but rather to the expe-
rience of the regenerate—to the blessed result of Christian
sorrow and self-sacrifice.—J. L.]
t[Azrorp: “The purpose in the Divine arrangement:
for with God all results are purposed.” Exiicorr: “The
purpose contemplated by God in His merciful dispensation
implied in οὐκ ἐστὲ ἐν σκότει. . .. It may be doubted, hows
ever, whether we have not here some trace of a secondary
force of ἵνα (see on Eph. i. 17), the eventual conclusion
being in some degree mixed up with and observing the ide
of finality ; comp. notes on Gal. v. 17."—J. L.]
84 FIRST EPISTLa OF PAUL
TO THE THESSALONIANS.
have you overtaken ;—it would be the unintentional
purpose of being in darkness; comp. εἰς τό, ch. ii.
16, Therefore, even if the day does come sudden-
ly, still it brings to you no terror or loss (there is
somewhat of greater emphasis in ὑμᾶς, over against
the secure ones of v. 3, when, as in a series of
uncials, it appears prefixed ;* yet the Vatican and
Sinai manuscripts are for the common position after
ἡμέρα). Only on such as are in darkness does the
day come as a thief; it is no longer said: the day of
the Lord ; nor yet: as a thief in the night ; because
now the day (the day of the Lord, it is true) is put
simply as the time of light breaking in on the dark-
ness (Hormann). The various reading ὡς κλέπτας
(not confirmed by the Sinai.) goes farther. Gro-
tus, Lacumann, De Werte, Ewa tp, favor it as the
more difficult reading, the sense being (Dz Wetrs),
that the time of light, triumphant truth and right-
eousness, overtakes thieves, who ply their trade in
the night; Ewatp: On you the day need not come,
as on those who creep in the dark, asif ye your-
selves were night-loving thieves, robbing God of His
gifts and His glory. The variation, however, is too
generally neglected by the other manuscripts, ver-
sions, and Fathers, and the change of the thought,
likewise, is too abrupt, it being only at vv. 5 and 8
that we find the transition from the narrower to the
wider conception of ἡμέρα. The reading is, there-
fore, properly rejected also by Linemann and Hor-
MaNN.—F'or (nearly all the uncials give γάρ), con-
firmatory of the previous negative by the opposite
positive declaration: all ye are sons of light.
He thus expresses his cheering confidence to a
church converted with such wonderful quickness:
Ye are so indeed on the assumed premises; saints,
entered into a condition of salvation; though still
deficient, and therefore not without need of fresh
incitement (v. 6 sqq.). Sons, "22, is a Hebraism,
signifying not merely the fact of belonging to, but
descent, a specific nature: who from light have their
life, Luke xvi. 8; John xii. 36 (comp. Matt. viii, 12,
sons of the kingdom, there indeed degenerate),
Light is spoken of in another application in the par-
ables of the virgins, and of the servants with their
lamps (Matt. xxv.; Luke xii, 35)—And sons of
day ; a strengthening synonym, connected with φῶς
also at John xi. 9, 10; over against night and dark-
ness (chiasmus). It is not generally asked how
these synonyms differ. It will be correct to say that
day is the time of prevailing light, night the hour
of darkness; thus light and darkness denote the
nature of the disposition, day and night the corre-
sponding outward circumstances, the ruling power,
and so either the kingdom of light (of spiritual dis-
cipline) or the dominion of darkness (of ungodli-
ness). Accordingly, where the inner man is in the
light, there also is a wakefulness suitable to the
dominion of light in bright day ; but where in dark-
ness, there he seeks also the night, a dark environ-
ment. Here we have the transition from the day of
the Lord (v. 2) to day in general. Moreover, the
day of the Lord is essentially light, before which no
darkness endures (Linemann); it puts an end, at
last, to the darkness, Tbe continuous state of day
(χρόνος) is by the day of the Lord (as καιρός)
brought to its crowning consummation. Only the
man, who is a son of day generally, can expect with
comfort also the day of the Lord, which is helpful to
* [ὑμᾶς ἡ ἡμέρα. Lacu-
So A. D. E. Ε΄ G. Vulg., &e.
warn, Kiricott.—J. 1.]
that, in which consists the nature of the sons of day,
in obtaining the victory—We are not of night,
&c.; we Christians generally ; the Apostle includes
himself with them (ἐστέ, O.' F. G., is a conformation
[to the ἐστέ of the first clause] ); the genitive now
expresses, according to the Greek idiom, belonging
to night (the ruling darkness) or to darkness (in our
inner nature); comp. WinER, ὃ 30. 5; 1 Cor. vi.
19; Heb. x. 39.
4. (Vv. 6-8.) So then let us not sleep, &c.—
On his good confidence: God has wrought His werk
in you, he now rests the powerful exhortation: Let
us also, then, not sleep (Ewatp: fall asleep). There
is cordiality, and encouragement for the readers, in
his including himself with them in this. Of the
sleep of sin he speaks also in Eph. v. 14; thereby
denoting the sluggish, dull, confused nature, unsus-
ceptible of what is Divine, indifferent to salvation ;
as it is found in the rest (ch. iv. 13), those not Chris-
tians, the children of darkness.—But let us watch;
γρηγορεῖν, a later word, formed from ἐγρήγορα, as
στήκειν from ἕστηκα. What is meant is clearness
of spirit, the freshness of the sharpened sense, vigi-
lant waiting for the Lord, circumspection over against
the enemy.—And be sober, is frequently joined
with watclfulness, 1 Pet. v. 8, and often, As in-
toxication in the literal sense disposes to sleep, so is
it here understood in a comprehensive signification.
The innate weakness and sluggishness of the flesh of
itself inclines to drowsiness (Matt. xxvi. 41); there.
fore should we avoid what would involve us in the
guilt of self-stupefaction, and of thus aggravating
this tendency. Already Curysosrom remarks on the
other side: Sobriety is the augmentation of watch.
fulness.—Fror—extends over vv. 7, 8, and confirms
the summons of v. 6: truly it becomes us not, to do
as the children of night. In the night they sleep
and are drunken ; the latter referring to the custom
of nocturnal symposia. It is too far-fetched, when
Kocu and Hormaxn would from the first understand
the night only figuratively: With those who sleep,
and get drunk, it is night; no; when it is night,
they do so; BeneEL: a die abhorrent. But, of
course, what is said in the first instance literally is
meant as a simile: Where night surrounds them,
there they haunt, and indulge their dull, sluggish
tendency ; nay more, they make the case still worse,
by practices which subject them more and more to
the power of darkness.—But let us, as belonging
to the day, where light rules, walking in day toward
the great day, be sober; here, on the tide of the
positive exhortation, this only is repeated, which it
is incumbent on us to do, lest we deprive ourselves
of watchfulness.—Having put on; they who watch
are also clothed ; they who are called to the conflict
are equipped with armor. The inward, courageous
preparation is the main thing; but that impels to the
use of the right means. As those who have put on,
&c., we should shun intoxication, which disables the
combatant. The Christian, called to the fight of
faith (1 Tim. vi. 12), must be ready for assaults, and
watch as a soldier at his post. To put on the new
man (Eph. iv, 24)—the vesture which comes from
above, and, remaining not on the outside, swallows
up the old nature (1 Cor. xv. 54)—is the same thing
as to put on Christ (Rom. xiii, 14). That is hia
adornment, the covering of his nakedness, the robe
of righteousness (Is. xi. 8, 10). But, with refer
ence to the conflict, it is his armor (Is. lix. 17,
Rom. xiii, 12; 2 Cor. x. 4; and especially, for de.
tails, Eph. vi, 18 sqq.). In the last passage mention
CHAPTER V. 1-11.
98
Is made of tle breastplate of righteousness, and,
along with that, of the shield of faith, and the hel-
met of salvation. In our passage the figure has a
somewhat different turn, such figures being devel-
oped freely and variously, while the fundamental
thought is the same. Here the breastplate is called
the breastplate of faith (on which, indeed, rests
xr righteousness) and love; the genitives are
genitives of apposition: consisting in, And, for a
helmet (this strictly in apposition), the hope of
deliverance, salvation; genitive of the object, as
in ch. i.3; Rom. v. 2. Salvation is to be taken
comprehensively, a complete redemption from sin
and death. The equipment is here carried out only
on the defensive side. Sobriety is of no avail, un-
less we are armed with faith, love, hope. Sobriety
keeps us circumspect—shows us what we have to do;
but it is only with faith, &c., that we can accomplish it.
5. (Vv. 9, 10.) Because God did not appoint
us to wrath.—He confirms the ἐλπίδα σωτηρίας :
we have such a hope; that was the highest point of
what was said before. Let us be stoutly prepared,
for indeed God wills our salvation. This being God’s
will, we may have hope. It is certainly, therefore,
a confirmation of v. 8 (against Hormann, who trans-
lates ὅτι by that, and finds in it the substance of the
hope, as in Rom. viii. 21; but there ἐλπίς has not
its substance, as here (σωτηρίας), already defined).
God did not appoint us, the Hebrew > ὉΠ
(Judg. i, 28, Sept.), ordained, appointed to (John
xv. 16; 1 Tim. i. 12; 1 Pet. ii. 8). (Hormann:
brought into being, in order to perish—an unimpor-
tant distinction.)}—To wrath, that is, to the endur-
ance of it (ch. 1. 10; ii. 16; iv. 6). God wills not
our destruction, but our salvation. In His entire
purpose there is nothing to harm us, and so neither
will there be at the appearing of His day.—But to
the obtaining of salvation; περιποιεῖν, to make
to remain over; in the middle: to save for one’s
self (1 Tim, iii. 18); hence the substantive: gain,
acquisition (2 Thess, ii, 14; Heb. x. 39). Ina
peculiar sense, 1 Pet. ii. 9: people of the Divine
possession [comp. Eph, i. 14]. Here too Taeoruy-
Lact would understand it thus: that He should keep
us asa possession for Himself. But this does not
suit the addition of cwrnplas—Through Jesus
Christ, might be connected with ἔϑετο, but more
obviously with περιποίησιν σωτηρίας; ΠΌΤΗΒΕ : to
possess [besitzen] salvation through Jesus Christ,
Hence no anxiety in the expectation of the last
things—Who died for us; that is the foundation
of our περιποί. σωτ. as in ch, iv, 14 of our hope;
He died for us, for our benefit (ὑπέρ), or on our
account (περί). Neither one nor the other is pre-
cisely equivalent to ἀντί, in our stead, But there
may be cases where the ὑπέρ cannot otherwise be
accomplished than by a doing ἀντί, 6. g. Philem. 13 ;
and it is really ἀντί that stands in the discourse,
Matt. xx. 28 (comp. 1 Tim. ii. 6), As the object of
Christ’s dying, the final aim of the redemptive work,
Pau! names a powerful consolation in death (thus
closing the discussion begun at ch, iv, 13),—That,
whether we are watching or sleeping, we
should live together with Him. That ἵνα,
though after a preterite, governs the subjunctive, is
explained by Winer, § 41. Ὁ. 1. This reacts on
εἴτε---εἴτε, so that here also, as with ἐάν re—édy τε
(Rom. xiv. 8), the subjunctive is used (see WinER,
p. 263), It is impossible that the watching and
sleeping can here be taken in the previous ethical
sense, for in the case of sleeping the ἵνα Chowper
would be forfeited. To understand it literally
{Wuirsy, and others] would yield a poor result.
whether at the Advent we are watching in the day
teme or lying asleep in the night, %& must therefore
be equivalent tu the (ζῶντες περιλείπεσϑαι and row
μᾶσδαι, ch. iv.; in meaning, the same as Rom. xiv,
8; γρηγορεῖν is in this sense without authority ; for
καδεύδειν, comp. Matt. ix. 24; Dan. xii. 2, Sept.
De Werve finds in this change of senses a violation
of the rule of perspicuity. But what the Apostie
means has always been evident. Voy Gervacn, in
deed, remarks, not without reason, that the sleep of
death, under which we still suffer, is itself a part of
the curse of the sleep of sin. But provided only
that we do not καϑεύδομεν in the sense of v. 6, let us
securely καϑεύδειν = κοιμᾶσϑαι (ch. iv. 13), There
is in this a certain joyous, triumphant pleasantry :
Whether at that time we have our eyes still open, or
must previously close them, we are (as the result of
Christ’s death) to live together with Him. By ἅμα
Beneex would understand: Simul, ut fit adventus ;
but the necessary supplement would be, not: tm
gether, when He comes, but: together, when He lives,
and that does not suit, Others (Liinemann) take
ἅμα by itself, = IM7, all together, one with an
other (Rom, iii. 12);* and separate from it σὺν
αὐτῷ; but Hormann is right in connecting ἅμα σὺν
αὐτῷ, as in ch. iv. 17; together with Him, united
with Him. It may still be asked, whether the state-
ment means: We are now already living in fellow-
ship with Him, and they likewise who are asleep are
joined to Him; or: In that day, when His life shall
appear, we shall appear as living with Him, whether
His coming finds us watching in life, or sleeping in
death. But the latter view, it is obvious, brings the
thought to a more completely satisfactory termina-
tion, Again, as compared with ἐσόμεϑα (ch. iv. 17),
the expression ζήσωμεν shows a fine, truly Pauline,
advance: To be with Him will be the true life out
of death,
6. (V. 11.) Wherefore encourage [comfort]
one another; as in ch, iv. 18; only here, it would
seem, the moral incitement to watchfulness is more
prominent. ΓΌΝΕΜΑΝΝ finds the idea of consola.
tion, after vv. 9 and 10, preponderant here also. In
the Greek there is no such sundering of the two
ideas, —And (as the consequence of the παρακαλεῖν)
edify one the other, promote one another’s estab-
lishment on the foundation laid. Grotius: Aonete
verbis, edificate exemplo ; but Jude 20 comprelends
instruction and example. One another ; he does
not in the first instance urge official obligation, as if
everything was to be turned over on that; rather,
that follows first at v.12. Εἷς τὸν ἕνα, along with
ἀλλήλους, is good Greek. To read eis τὸν ἕνα t is
unnecessary, and indeed improper (see, against it,
Livemann).—Eiven as also ye do, comp. ch. iv.
10. Noble young church, where such things can be
said! Catvin: With this addition he avoids the
appearance of reproving them for negligence; and
yet he has exhorted them, because human nature at
all times needs the spur. Goonso! A pithy ener.
gy, a morning freshness, a joyous hopefulness, are
observable throughout the entire section.
* [So Jowerr, ALForpD, Exzicort, with others named in
Revision ; which see.—J. L.] ᾿
{ [German : sprechet einander zu; whereas at ch. iv. 18
the phrase is, frdstel einander. See Revision.—J. ]
t [Revision: ‘No edition has eis τὸν ἕνα, the construcs
tion adopted by Faser (ad unum usque, toa man), WHITBY
(into one body), Rickert (who understands by τὸν ἕνα,
Christ).”"—J. I.)
86 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
DOCTRINAL AND ETHICAL.
1, (Vv. 1-8.) In exact accordance with Christ’s
teaching, the Apostle declines all close definition or
calculation of the times, and points instead to the
signs, which the disciples of Christ are required to
consider, For those secure in their ungodliness
there are no signs; on them the thief comes sud-
denly, the pangs seize them all at once. But they
themselves are for a sign to believers who watch and
observe. It is the triumph of the cause of God, that
even the despisers must render it the service of their
testimony. Stupidity in Divine things, security and
self-confidence, increase more and more; as it was,
says Christ, in the days of Noah and Lot (Luke xvii.
26 sqq.). They ate, they drank, they married and
were given in marriage; thus Jesus does not once
upbraid them with the scandalous crimes which they
committed, but with that very thing in their way of
life which was commendable, but which becomes
hideous, when nothing higher can be told of an age ;
when its whole life is a worldly life, in which God is
no longer taken into the account. A great increase
of outward power and culture, reliance on science,
industry, the conquest of the external world, lead to
an arrogance that no longer admits its dependence
on God. Les questions de disette ne sont que des
questions de transport, they sometimes say. And
because the threatened judgment so long delays, peo-
ple regard it asa fable; mundum statuent eternum
(BexcrL). But this is just ἃ. fulfilment of the
prophecy, which gives previous indication of this
very disposition.—VieTor: We will therefore care-
fully avoid saying: The Lord will come within such
and such a time; He will come during our life on
earth, But we will just as carefully avoid saying:
He will not come daring our life on earth—How
great is the injury done to the Christian hope by the
first of these errors, in consequence of the rebuffs to
which it is inevitably exposed, was made plain to
miuny in the year 1836. It is, moreover, quite con-
ceivable, that the course of historical revelation has
somewhat changed the form of faith’s expectation,
and accustomed many to think more of the day of
the individual’s death than of the day of general
judgment. The former, as well as the latter, comes
on unavoidable, indeed, but unannounced. In this
there is certainly a narrowing of the horizon, when
regard to the universal consummation is too much
lost. It were improper at each text to distinguish :
Here the destruction of Jerusalem is meant; here
the day of the individual’s death; &c. The pro-
phetic view rather comprehends all judgment under
the figure of one day, and yet itself shows us that
the fulfilment is distributed over a series of acts.
Thus at one time (Rom. ii. 16), the prospect of the
day of judgment is (without discrimination) held out
also to the heathen, who yet, according to the com-
plete scheme in the Apocalypse, do not appear be-
fore the judgment-seat till the last resurrection ; at
another time, on the contrary (Jobn vi. 39, 40, 44,
54), the ἐσχάτη ἡμέρα (without the distinction of a
first resurrection) is described as the day of resurrec-
tion for believers also, We say therefore, that with
the Advent the last day appears; but how long and
how far it shall reach, on that point there is nothing
prejudged ; and instead of unprofitable, if not per-
nicious, calculations, it is the observation of the
Bigns that is helpful in the practical life.
2. (Vv. 4, 5.) The Scriptural ideas of light and
darkness are quite different from those of the world,
According to the latter, the thoughts become cleay
through enlightenment of the understanding, the life
serene through art and culture; and very many Te.
vile the witnesses of the gospel as dullards whe bin.
der the light, and the faith as a dark view of life,
Now a truly evangelical sense will not shut itself in
against any kind of knowledge. But (Hzupner):
The illumination, of which unbelief makes its boast,
is darkness, The light of knowledge in Divine
things is inseparably connected in reciprocal influ-
ence with the earnestness of sanctification ; just as,
vice versa, the corruption of the will and the blind.
ing of the perception act reciprocally on each other,.—
Rixeer: To be in darkness is to stick fast in igno-
rance, security, earthly-mindedness, indifference to
the Lord Jesus, enmity against the light, repugnance
to having one’s hidden things come to the light, and
in this condition to be willing to remain (Joln iii. 19
sqq.). But God is light, and begets us by the word
of truth to be children of light, exciting in the hid-
den man a delight in the truth, which allows the evil
there to be reproved by the light, and that which is
wrought in God to be made manifest, thus withdraw-
ing itself from the evil, and establishing itself on the
good; and in this way is acquired a pure heart, and
a single eye, to which the light is pleasant as its ele-
ment, and so to a believer, as a child of light, even
the day, which makes all clear, becomes supportable
and desirable (1 John i. 5; James i. 17; Jobni. 4;
viii. 12; Rom, xiii. 11 sqqg.; 1 Cor. iii. 13; iv. 5;
in the Old Testament, Is. ix. 1 sqq.; lx. 1 sqq.).—
For Christians the day has already dawned inwardly,
though it does not yet prevail without. As children
of light, they are now already doing that which shall
be their everlasting employment, in the day which will
make all things manifest. But there is implied an earn-
est work of renewing, if a man is to rejoice, and not
be alarmed, at such a manifestation (Matt. x. 26).—It
is also too litule thought of, how great is the dignity of
our calling, that is expressed in the fact, that the bigh-
est splendor of earthly glory, even of that of the carthly
intelligence, is described as dark night, when contrast
ed with the brightness that shall be revealed in us;
ov’ ὁ silenzio ὁ tenebre la gloria che passé (Manzoni).
8. (Vv. 6-8.) The exhortation: Ye are so and
so by a Divine right, and know that ye are so; let
us, then, also act accordingly! is peculiarly power-
ful. Just so Rom. vi. 11, 12; Col. iii, 83,5. First:
Reckon yourselves to be what the operation of God
has made of you; the righteousness of faith, which
He imputes to you, do ye also impute to yourselves ;
then: Walk also accordingly. By this resting on
the work of God’s grace the Sisyphus-toil of self.
righteousness is abolished, and man is cheered, while
at the same time his zeal also is stimulated. Here
the exhortation is directed towards watchfulness and
sobriety. From the tendency of the new nature,
which has come into being through the Divine opera
tion, proceeds watchfulness ; and the task proposed
is, that we cherish it by vigilance over ourselves, and
so strive after a symmetrical and stable character.
Intoxication, on the other hand, is an aggravation of
the bias of the old nature, for which we ourselves
are responsible. It arises from giving one’s self up
to worldly glory, to the honors and possessions, the
enjoyments and cares, the doctrines and tendencies
of those who ask not after God. In 1 Cor. xv. 34
the denial of the resurrection is described as a de-
bauch.* It is a judgment, when God pours out to
* [Greek : ἐκνήψατε---“ Awake” as from a fit of drurke
enness.—J. L..
CHAPTER V. 1-11.
8"
Δ people the cup of trembling.* We should seek
for holy, Divine reality, not ideal mist and foam of
words. Whoever gives himself up to sleep and stu-
pefaction, seeks for the night; that is, he screens
and hides himself in the ruling power of the un-
godly nature, attaching himself to companions of his
own dark character. Where circumstances are suit-
able, and it is the hour of darkness, he gives his dis-
position the reins, An apostolic description of
sobriety, on the other hand, we read in 1 Cor. vii.
29 sqq.
4, (Ὁ. 8.) Under the figure of armor, we have
here a recommendation of faith, love, and hope,
these three, as in 1 Cor. xiii; faith and love, as
having a peculiar intimacy of mutual connection, as
in ch. i. 8; iii. 6. Tueopmyzacr refers the love to
Christ and our fellow-men; TuEoporev only to our
neighbors, and in such a relation this might be more
in accordance with Paul’s usage (Gal. v. 6, 14; over
against 1 John iv. 10, 19 sqq.). Faith lays hold of
the forgiveness of sins, and the strength of Him who
is stronger than the world (1 John iv. 4); love over-
comes the evil with good (Rom. xii. 21), and pre-
cludes the rise of selfishness, bitterness, wrath, and
hatred. The one cannot be without the other,
Genuine faith is not a harsh dogmatism; it dwells
only in a heart touched by the love of God, so that
of necessity love grows out of it, A faith that does
not justify itself in the way of love is not the genu-
ine; it is a reliance un notions, instead of a personal
trust in the God of grace; and through the inflation
of knowledge it lays itself open to the enemy. A
love, moreover, that loves not the life that is born
of God (1 John v. 1, 2), but spares the ungodly na-
ture, is not genuine love. Only where faith and love
are really and intimately one, is the Christian heart
(the centre of all inward and outward life) secured
within the shelter of this breastplate against all con-
demuation, against all thrusts of the accuser, against
all devilish assaults, And that the blows shall not
reach the head, that the Christian is able without
fainting to carry it aloft in suffering and affliction,
that he should have the power, in steadfast endur-
ance and with clear thought, of looking the enemy
boldly in the eye—this comes to pass only when he’
is helmeted with the hope of an eternal consumma-
tion of salvation and deliverance. Deliverance from
perdition—such is the Christian’s salvation. With-
out the hope of it, faith and love also would be
maimed. Fora God that gave man no eternal hope
were at the same time a God, that did not make Him
the object of His eternal love, and would be no such
God as man could personally trust in.
5. (Vv. 9-11.) Here again the work of God and
man’s doing are intimately conjoined, the former
with the latter (see Note 3). By God’s appointment
Christ died for us, that we might live with Him.
Through Jesus Christ we may and ought to make
salvation our own. He has accomplished it, and on
this foundation alone can there be any mention of
our obtaining it. We do not, however, realize its
benefits as a matter of course, ex opere operato Jesu
Christi, but only when we allow what he has done
for us to work in us, To this end is mutual ex-
ortation directed.
6. (77. 11.) The Scriptural idea of edification is
something different from the sickly, effeminate ex-
citement of the feelings, that is spoken of here and
there as edifying. The thing to be done is to build
i Paar word at Zechariah xii. 2.—
τι
the temple of God, to establish it on the right foun
dation, to fashion and fit stone upon stone (1 Cor,
iii, 16; viii, 10;* Eph. ii. 20 sqq.; 1 Pet. ii. 4
sqq.; Jude 20). Comp, Zann, Htwas tiber den
biblischen Begriff der Erbauung, Bremen, 1864,
The question concerns the dwelling of God in hu
manity, and the mutual adjustment, therefore, of
living stones for a habitation of the Spirit. ‘This is,
on the one side, a work of God, which becomes ever
more inward; on the other side, it is man’s labor,
with an ever-growing fulness of earnestness, and
with spiritual means throughout; both directed to
the end that it may some day be said: Behold, the
tabernacle of God is with men! (Rev. xxi. 3). By
word and by walk should we further one another
herein. But it is certain that many an occasion,
when without being obtrusive we might exhort, com-
fort, edify our neighbors, is lost by us through shy-
ness and sluggishness, for want of faith and love,
HOMILETICAL AND PRACTICAL.
V. 1. Zwiner1: The Lord hides from us Hia
day, that we may continually watch, and never relax
through ease and the immoderate desire of pleasure ;
Catvin: that we may stand ever on the watch;
[Burkitt : upon our watch every hour, ... No hour
when we can promise ourselves that He will not
come.—J. L.J]—Roos: Men frequently indulge a
prying spirit in regard to truth submitted to them,
and would know more than is needful for them.—
Heusner: An unreasonable curiosity about that,
which God has concealed, always betrays a heart not
yet occupied with the man’s coucern.—Von Ger-
LtacH: Nowhere do the Apostles declare that the
time is long.—Diupricu: There is here no use in
fancies of all sorts, but much harm is easily done.
V. 2. Ye know perfectly, What? That the time
cannot be known.—QuesneL: All knowledge re-
specting the day of judgment consists in believing,
that we cannot know it, With this we must learn
to be satisfied ; it is really sufficient—SrockMEYER :
That the Lord cometh, let us hold all the more firmly
in those very times, when there is the least appear-
ance of such a thing ever happening.—To the care-
less it might be agreeable to know the hour when
the thief comes, that they might sleep quietly till
then, and have themselves wakened at the time.
For such as love the Lord there is no need of know-
ing it; for He comes, indeed, unawares to them also,
but not as a thief, but as a Friend and Saviour.—[If
the approach of this day of the Lord is fitly com-
pared to that of a thief in the night, stealing upon
us we know not when, ‘‘at even, or at midnight, or
at the cock-crowing, or in the morning” (Mark xiii,
35), this seems to preclude the idea of a thousand
years of millennial glory before its arrival.—J. L.]
V. 3. Cavin: We regard as fabulous what does
not at once meet our eyes.—Their thought is: It
will not fare so ill with me; I shall be sure to 'cok
out for myself; am sharp enough.—Hzvusner: The
treacherous peace of the unbeliever is founded on an
absolute denial of the Divine judgment, or on the
hope of its great remoteness. In this peace is in-
volved the shocking consideration, that God is:
looked upon as an Enemy to be dreaded, with whom
one is never happy but when let alone by Him.—
Curysostom : Seest thou how the devil has succeed-
ed in making us our own enemies ?—Livingstone
* [The word which our English Version here renders
emboldened is οἰκοδομηθήσεται.---ὖ, Lu]
88 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
_
found negro tribes who cried: Give us sleep! when
they meant peace ; and the explanation of it is their
dread of nocturnal assaults, But the Christian’s
peace must be a wakeful one.—Berlendurger Bibel :
There is no surer snare of Satan, than when he is
able to suggest mere thoughts of security. Of these
is also that: God will not take matters so strictly ;
He is truly merciful—Roos: The world would not
be helped at all by an exact definition of the seasons
and times; it would not believe them, and would
sleep on in its darkness,—SrineE.in: Jf, then, thou
dost feel no disquiet, and dost perceive no danger,
thy misery is so much the greater.—Disquiet the
way to true quiet. [Barnes: One of the most re-
markable facts about the history of man is, that he
takes no warning from his Maker.—J. L.]
Starke: Here in the world the ungodly escape
many a deserved punishment, since God looks on,
and they who should have punished the wrong often
fail to do so; but in that great judgment-day there
will be no longer any forbearance.—Hevusner: Here
man has still the power of withdrawing himself from
God, to wit, from God calling, warning, arousing ;
but whoever thus withdraws himself from Him, will
fall into His hands as a Judge and an Avenger.—To
flee from God, or to flee to Christ; such is the dis-
tinction between a wicked, worldly fear and the salu-
tary fear of God.—Already the precursory judgments
are frequently characterized by a sudden precipita-
tion; so the flood, Sodom, Belshazzar.—Riverr:
How much better and more advisable is it, to yield
one’s self to the salutary pangs of travail, in which a
man is born again to a living hope!
[A spirit of indifference to this subject of the
Lord’s coming, no proof of piety or Christian wis-
dom. The topie was full of interest for the children
of God in the apostolic age; and the grounds of
that interest cannot have been impaired by the lapse
of eighteen centuries.—J. L.]
V.4. It is a strong consolation, when one can
truly be reminded of the standing of a believer,
wherein by the grace of God he is set.—CaLvin:
Nulla densior caligo quam Dei ignorantia.—Srock-
MEYER: The Lord’s return breaks in on the horror
of the darkness of sin, whether of a more refined or
grosser form, like the clear, all-revealing day, when
everything appears in the true light just as it is.—
Christians, who can claim the Saviour as their own,
are able to say: For us, He may come when He
will; we are looking for Him all the time.—It is in-
deed a great thing to be in such a state of readiness,
as is independent of all knowledge about the time
and the hour,
Vv. 5, 6. Srockmeyer: Happy the church, to
which it can be said: Ye are all of you children of
light and children of day! Am I so likewise?
How do we come to be so? no otherwise than by a
judgment, when we allow ourselves to be judged by
the light of God.—Zwinei1: We are ashamed to act
badly before men, and are not ashamed to sin before
God. Such is our wickedness and folly. Where
faith exists in force, we shall be more ashamed be-
fore the all-seeing God, who is the Eternal light,
than if a man saw us.—He who seeks the darkness
involuntarily betrays his inward feeling, that he is
not yet hidden (Ps, exxxix. 11, 12)—A special
characteristic of the darkness is, that sins are no
longer called by their own names.—Berlenburger
Bibel: Wickedness must no longer be called wicked,
but merely an infirmity——Srarke: The man who
has uot Christ, the Sun of righteousness, walketh in
darkness.—But whoever inwardly walks in the light,
for him the coming of the Lord serves to perfect hia
plessed condition with regard also to what is out.
ward,—Stockmnyer: Blessed thought, that the per-
fect day is coming, when all darkness disappears,
and we shall be altogether light—[W. Jay: Three
distinctions may be here made. Heathens are the
children of night... . The Jews were all children of
the dawn.... Christians are the children of the
day.—Lriguron: Base night-ways, such as cannot
endure the light, do not become you....0 that
comeliness which the saints should study, that deco.
rum which they should keep in all their ways, evox
μόνως, one action like another, and all like Christ,
living in the light... in the company of angels, of
God, and Jesus Christ.—J. L.]
V. 6. [Watchfulness and sobriety; frequently
thus joined together, and commonly also introduced
in immediate reference to the coming of the Lord;
comp. Matt. xxiv. 42 sqq.; Luke xxi. 84-36; Rom.
xiii, 11-13; Phil, iv, 5; Tit. ἢ, 11-13; 1 Pet. i
13.—Christian sobriety, not torpor or inactivity,—
See Joan Howe’s sermon on this verse.—J. L.]
V. ἢ. Eph. v.11: Have no fellowship with the
unfruitful works of darkness.—Luke xxi. 84; 1 Cor,
v.11; vi. 10; Rom. xiii. 138: Drunkenness too be-
longs there ; not merely the figurative, but also the
literal.—Zwinet1: Wine in excess stirs up many a
commotion and passion in the body; it is oil in the
fire. Similar to it is the deliberate fostering of the
passions generally.—HecBner: Drowsiness is cone
tagious—It drags down like a leaden weight; so
likewise in what is spiritual. Criminal outbreaks are
not the worst; insensibility for the things of God,
forgettulness of God, proud self-sufficiency are more
wicked.
V. 8. Roos: Art thou watching? Art thou
sober? Is it day or night with thee? What is
most required is, that we regard ourselves and all
outward things with a spiritual eye, and avoid filling
and loading body and soul with eating and drinking,
impotent science, proud conceits, cares, ὧς,
The Christian’s position that of a soldier.—Rix-
eer: With a warrior much depends on the inward
courage and the confident self-possession ; but, be-
sides that, much also on the equipment assumed, and
the use made of it.—Catvin: Against our powerful
foe weapons are needed.—THE SAME: Semivictus est
qui timide ac dubitanter pugnat.—Curysostom : Not
even for one brief moment are we permitted to
sleep; for at that very momeut the enemy might
come.—SrockMEYER: We are not at liberty to take
our ease, to unclasp the breastplate, and lay aside
the helmet; otherwise the enemy spies out the un-
guarded moment.—ZwineL: Jfunimentum pectoris
adeogue vite fides est.—Roos : Art thou clothed with
the armor of faith, if a trial or a doubt will discon-
cert thee ? and with the armor of love, if an offence
will exasperate thee ?
Art thou impatient, when thou findest not thy
satisfaction in the world? or hast thou put on the
helmet of the hope of salvation ?
[Faith and love :—An unloving faith, or a love
that springs not from faith, no protection.—J. L.]
V. 9. Roos: God has not made us Christians,
servants of His, partners of His kingdom, that we:
should still after all experience His wrath_—Srocke
MEYER: The day of the Lord is one of two things,
a day of wrath or a day of salvation, [Burxirr: It
is the greatest piece of folly imaginable, from the
appointment of the end to-infer the refusal or neg:
CHAPTER V. 12-24.
88
lect of the means.—W. Jay: He has not appointed
us to wrath, He might have done it. We deserved
it, &c, But to obtain salvation. Four things with
regard to this appointment: the earliness of it—the
is of it—its ¢fficiency—its appropriation —
ΤΙ
, 10. ΟΗΒΎΒΟΒΤΟΜ: The mention of Christ's
death shows us whence come our weapons, faith,
love, hope.—[W. Jay: How well does the Apostle
call the Redeemer “our life”! Three modes of
expression; we are said to live by Him—to Him—
with Him.—Taz same: Proof of Christ’s omnipres-
ence and divinity ;—the happiness of Christians. ...
Voltaire more than once says, in his letters to Mad-
ame du Deffand, “1 hate life, and yet I am afraid
to die.’ A Christian fears neither of these. He is
willing to abide ; and he is ready to go. Life is his,
Death is his, Whether we wake or sleep, we shall
live together with Him.—J. L.]
V. 11. Heusyer: It is a rare thing to hear
aught about people reminding one another of the
last day. The warning voices are regarded as impor-
Dost thou object: “I am no teacher”? Teachera
alone are not sufficient for the admonition of all.—
SrAucit: Blessed therefore are the congregations,
which in Christian order devoutly observe this rule,
Blessed also the teacher, who is able on this point to
commend his hearers.—That contempt for the teach-
ἑὴν ome is not the right thing is shown presently,
v. 12,
Vy. 9-11, [The source, the method, and the na-
ture of the gospel salvation.—J. L,]
Vy. 1-11. This section is one of the pericopes
for the so rarely occurring 27th Sunday after Trin-
ity.—Hevpner: Christian deportment in view of
the last day: vv. 1-6, its nature; vv. 7, 8, grounds
of obligation; vv. 9-11, blessed results—Kots:
Most men are pleased with themselves. He whose
eyes are opened knows that by reason of the fall we
are by nature children of darkness, and only through
regeneration are to become children of the light,
Our high destination is, to go forth from the dark.
ness, and press forward into light. God already
looks on that as in existence, which is only in process
tunate disturbers and enthusiasts——Tueornyzact:! of growth.
IV.
__ Closing Exhortations: to honor the presidents, to live in peace, to keep them-
selves free from all bitterness against persecutors, to unite vivacity with sobriety of
spirit; ending with the prayer, that God may keep them.
Cu. V. 12-24.
12 Απᾶ [Now, or: But]' we beseech you, brethren, to know them which labor
[those who toil, τοὺς κοπιῶντας] among you, and are over [preside over]? you in
18 the Lord, and admonish you; and to esteem them very highly [very exceed.
14 ingly] * in love for their work’s sake. And be [Be] ut peace among yourselves.‘
Now [or: But]® we exhort you, brethren, warn [admonish]° them that are
unruly [the disorderly],’ comfort [encourage] ἢ the feeble-minded [faint-hearted],*
15 support the weak, be patient [be long-suffering] "ἢ toward all men [all]. See that
none render evil for evil unto any man [any one, τινί] ; but ever follow [always
pursue, πάντοτε. . . διώκετε] that which is good, both among yourselves, and to all
16 men [both toward one another, and toward 811]. Rejoice evermore [always,
17,18 πάντοτε]. Pray without ceasing. In everything give thanks: for this is
19 [5] the will of God [God’s will] in Christ Jesus concerning you. Quench
20, 21 not the Spirit. Despise not prophesyings. Prove [But prove] ™ all things;
22 hold fast that which is good. Abstain from all appearance [every form]** of
23 evil. And the very God of peace [But may the God of peace Himself |" sanc-
tify you wholly ; and Z pray God your whole spirit, and soul, and body, be pre-
served blameless unto [and entire may your spirit and soul and body be kept
24 without blame at]*’ the coming of our Lord Jesus Christ._ Faithful is He that
calleth you; who also will do 12.
1 V 12—[8¢; transitional, or with a slightly adversative suggestion of the special urgency of this particular rxe=
eept.—J. L] .
2 V. 12.--προϊσταμένους (Sin, A.: προϊστανομένους), stand before ; Germ. vorstehen.—J. L.J ξ . Ε
8 V. 13.—It is of no consequence, as regards the sense, whether we read with the Elzevir (also Sin.) ὑπερεκπερισσοῦ,
or -σῶς (with B. D.1 F. G.). (Lachmann, Tischendorf, Alford, Ellicott.] ἀλερ te ἣν ᾿
4 V.13.—The codd. A. Β. D.3 E. K. L., many minuscules, Copt., Goth., &c., give ἐν ἑαυτοῖς ; but Sin., D.! F. 6.
Byz., Vulg. cum eis, &c., ἐν αὐτοῖς ; Sin., primd manu, even καὶ εἰρην. [the corrector cancels xai.—J. L]. See the expo
sition. ᾿ .
5 V.14.—[8¢; opposed perhaps to the idea, that peace (τ. 13) was to be sought at the expense of purity and πὶ utual
faithfulness, or that the duty of admonition was confined to church officers (vv. 12, 13).—J. L.]
6 V. 14.—[vovdereire 5 the same word as in v. 12; 2 Thess. iii. 15; &c. —J. L.] ᾿ ,
1 V.14.—[rods ἀτάκτους. Revision: ‘The only instance of ἄτακτος in the N. T., as our Second Epistle contains the
only instance also of the kindred verb and adverb. E. V. margin; comp. 2 Thess. iii. 6, 7, 11.2—JT. LJ
v0
FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
8 V. 14.---[παραμυθεῖσθε ; comp. ch. ii. 11, Critical Note 22.—J. L.] ᾿
9..14.--[ὀλιγοψύχους. Revision: “ Another N. T. ἅπαξ λεγόμενον, though common in the Sept.”—J. L.J
10 'V. 14.--[μακροθυμεῖτε.
suffering.—J. L.}
11
Comp. E. V. 2 Pet. iii. 9; 1 Cor. xiii. 4. The noun is almost always in our Version long:
V.15.—[kai εἰς ἀλλήλους καὶ εἰς πάντας.] Before εἰς ἀλλήλους B. K. L. Sin.? [most of the cursives, Tischendorf’4
later editions, Alford, Wordsworth) give καὶ ; but it is wiunting in Sin.! A. D. E. F. G., versious, [Scholz, Schott, Lach«
mann, Ellicott.—The ἀποδοῖ of Sin.! was corrected in Sin.2—J. L.]
12 V. 18.—[ Revision: ‘Lachmann alone reads γάρ éorw."—J. L.]
8, 18:5 (θέλημα, θεοῦ (Sin.1; τοῦ θεοῦ) = one part of the Divine will; comp. ch. iv. 3.—J. L
14 VY, 21.—
only in A. Sin.!, Copt., Syz., &c. See tbe exposition.
16 V. 22.—[mavris εἴδους. See the exposition.—J. L.]
.] ΠῚ :
é after πάντα is given by most of the uncials [and critical editors ; Riggenbach brackets it]; it is wanting
16 V. 23.—[Adras δὲ ὁ θεὸς THs εἰρήνης. Comp. ch. iii. 11, Critical Note 8, and the foot-note to Exeg. Note 9; alse
here Exeg. Note 6.—J. L.]
τν
. 28.-ςκαὶ ὁλόκληρον (found again at Jamesi. 4; here belongs to the predicate) ὑμῶν τὸ πνεῦμα καὶ ἣ ψυχὴ καὶ
τὸ σῶμα ἀμέμπτως ev... τηρηθείη. On this last word it is remarked in my Revision of Jude 1 : ‘“ The verb τηρέω occura
75 times in the N. T.,... and in E. V. is 58 times rendered to keep ; only here and 1 Thess. v. 23, to preserve. ‘Wherever,
as in this verse, it is used of believers, I prefer to translate it to keep, not so much on the general ground of uniformity,
as on account of the large use of that term in the same connection in our Lord’s high-priestly prayer (John xvii.).
The
present safety of the Church is the Father’s answer to the Son.”—J. L.]
EXEGETICAL AND CRITICAL.
1. (Vv. 12, 13.) Now [or, But. See Critical
Note 1—J. L.] we beseech you, &c.—The clos-
ing section contains exhortations, which are improp-
erly described [Dz Wertz, Litnemann] as miscella-
neous. It is no fortuitous selection, but we recog-
nize an order and purpose, It is natural that in the
Apostle’s closing exhortations there should always be
much that is generally available; but in every case
the selection proves to be singularly appropriate to
the particular exigency, short and striking, every
sentence weighty (comp. Rom, xii. and other places),
In our passage Paul passes (δέ, see Liinemann) from
what all ought to do (v. 11) to that which peculiarly
concerns the presidents, on whom especially devolves
the office of exhortation and edification; Curysvus-
tom: that they might not suppose, that he would
raise all to the dignity of teachers; Hormann: but
in your activity forget not what you owe to the
office ; ἐρωτῶμεν, as ch. iv. 1; he begs, where the
question is about the presidents, whereas he exhorts,
v. 14, when urging upon them their own active du-
ties; he has nothing of the hierarchical temper.
Perhaps their neglect of the presidents was connect-
ed with the excitement of enthusiasm (ch. iv. 11);
he was not willing to have this spread ; sobriety (ch.
v. 6 sqq.) was to be shown in this direction also.
The presidents are not designated by their official
titles (πρεσβύτεροι or ἐπίσκοποι), but by a brief indi-
cation of their functions; who labor, take pains ;
κοπιᾷν denotes severe labor, whereby one is wearied ;
for that very reason they deserve recognition. Here
it is not added as in 1 Tim. v. 17, in word and doc-
trine ; and without this addition the expression has a
wider reach, embracing the performance of all ser
vice. "Ey ὑμῖν can mean on you (Hormann, WINE,
§ 48. ἃ. 8) or among you, in your circle; not, in
your hearts (PELt), for that is not man’s business:
The κοπιᾷν is defined by what follows ; for προΐστασ-
Sa: and vovsereiy cannot refer to other persons,
officers, classes, since participle is joined to participle
by a simple καί ; under the one article are included
statements respecting the same persons; they who
labor and preside and admonish are one and the
same; the same work is conceived of on different
sides: in regard to the exertion of the individuals
themselves it is a κοπιᾷν ; in its relation to the
church, a προΐστασϑαι ; in application to the erring,
& νουϑετεῖν. They preside over you in the Lord,
since they themselves live in Him; therefore also
their work is in Him, in His strength, and a presid-
ἰδ, guiding, overseeing in His behalf; they are no
civil magistracy. [WerBsterR and WILKINson: “ ἐν
K., added as the highest sanction, and at the same
time limitation of their authority."—J. L.] Unsuit-
able and not correspondent to the word is the expla-
nation of Curysostom, THEODORET, and others: whe
intercede for you with God in prayer ; that were
rather ἐντυγχάνειν ὑπέρ τινος. Finally, νουϑετεῖν is
properly to correct one’s ideas, and so to admonish,
remind, warn; to this submit yourselves. Nor is
that even in later times the business of another
office (against OrsHausEN), but merely a special side
of the presidency: the exercise of discipline for the
prevention of errors. [WepstER and WILKINSON:
““By the use of participles instead of nouns of
office, ministers as exercising rather than as having
certain functions, are represented as the objects of
regard.”—J. L.] These men—such is his request—
ye ought εἰδέναι, pregnant: respicere, to recognize
and acknowledge them as being what they are ; like
ἐπιγινώσκειν, 1 Cor, xvi. 18, and Prov. xxvii. 23,
Septuagint for 37"; indeed, 33" is translated also
by εἰδέναι, when the meaning is ¢o interest one’s self
in a matter (Gen. xxxix. 6);—no doubt, a different
case from one in which there is a personal object.
But it is unquestionably harsher, when Ewatp, de-
clining the pregnant signification of ¢i5., supposes
that what is to be known about them is first resamed
in ἡγεῖσϑαι, &c. Hormann understands it thus:
You should know how it is with them, what you have
in them; SrocKMEYER: what position they hold.
But Perr alone introduces the idea of showing grati-
tude to them by ἃ stipend.~—And to esteem
them very exceedingly, &c. ; still dependent on
ἐρωτῶμεν. According to the two interpretations
that are here possible, ἡγεῖσϑαι, &c. is somewhat
harsh and without any quite analogous example 5
either (THEoporET, Grorius [and many others] ):
to esteem them exceeding highly, and that (modal
definition of this esteem) in love, therefore not in
fear, or such like sentiments; but elsewhere ἡγεῖσϑαι
(with an accusative) means fo take one to be somes
thing, not, by itself, to esteem highly; this would
require the addition of περὶ πολλοῦ, π. πλείστου, and
for that ὑπερεκπερισσοῦ can hardly answer. Besides,
_ *™ [Euiicorr: “ Zo know, regard, recognize fully. No
instance of a similar or even analogous usage has, as yet,
been adduced from classical Greek.”—Rewision: “ Be not
strangers to them—their calling and work—thetr necessities
and trials. What follows in v.13 would be the result of
the knowledge. There is no need, therefore, of straining
the common meaning of the verb. into acknowledge, recogs
nize, care for, take an interest in, regard with Savor, revere
ence, &c., as is commonly done in the commentaries, vere
sions, and lexicons. The other ordinary references, in
behalf of this alleged Hebraism in the use of εἰδέναι, Will
be found on examination to be, very often at least, delus
sive.... Indeed, the Hebrew 3'3" itself is frequent y mise
interpreted in the same direction.”—J. L.]
CHAPTER
Ὑ, 12-24. at
It is then quite too tautological with εἰδέναι. Rather,
therefore, with Curysostom: ἡγεῖσϑαι αὐτοὺς ἐν
ἀγάπῃ τῇ ὑμῶν ὀφείλειν εἶναι, hy. adr. ἀξίους τοῦ
ἀγαπᾶσϑαι (THEoPHYLACT: thou lovest him who se-
cures for thee an entrance into the kingdom of
heaven), or PELr: in carissimorum eos loco habete ;
and just so Lunemann, Hormann: hold them in love,
like ἔχειν τινὰ ἐν ὀργῇ (Thucyd. ii. 18). Thus, along
with respect (v. 12) he recommends (v. 13) the high-
est love,* although, nay, rather because, they admon-
ish youu—For their work’s sake; the indolent,
therefore, have no claim, but they who faithfully
perform the serious work for souls. [Etxicorr:
“on account both of the importance of the work
(Heb. xiii. 17), and the earnest and laborious man-
ner in which it was performed; comp. Phil. i. 22;
ii, 30..—J. L.J—Be at peace among your-
selves, ἐν ἑαυτοῖς equivalent to ἐν ἀλλήλοις, John
vii. 85; for the matter, Mark ix. 50 is to be com-
pared. The variation ἐν αὐτοῖς (which arose proba-
bly from the brevity of the sentence, that seemed
unable to stand independently) is followed by Cury-
sostom, THEODORET (contradict not what they say),
Tusopuytact, Lurarr (be αὐ peace with them),
ZwinGit, CaLvin and others. Zwinati: Be well
content with them ; but he proposes also the expla-
nation: In them (through them) ye have peace. But
the connection leads us to expect an imperative ;
had the word been meant to be indicative, it would
have been said: ἐν αὐτοῖς yap cio. But the refer-
ence to the teachers is not good; 1. ἐν would not
suit well; μετά (as in Rom. xii. 18) would in that
case be the right word; 2. an exhortation to peace
with the presidents would almost necessarily imply a
previous quarrel with them, which is at least im-
probable ; 3. lastly, towards presidents the question
would not be merely to keep the peace, but to be
obedient to them in the Lord. Better, therefore,
according to the reading, ἐν ἑαυτοῖς ; among your-
selves. This exhortation is connected indirectly (DE
Werrr) with the preceding. Peace in the church
(like brotherly love, ch. iv. 9 sqq.) was most threat-
ened, when any showed themselves meddlesome,
neglected ἡσυχάζειν, πράσσειν τὰ ἴδια, &c., and for
that reason did not, it is probable, sufficiently esteem
the presidents. On the other hand, deference to the
presidents and compliance with their exhortations
promoted the peace of all. Since the foes of peace
are within in every heart, such an exhortation was
salutary, even though there were no serious disagree-
ments on foot. Undoubtedly that by which peace
was most threatened was the ἀτακτεῖν, to which he
forthwith proceeds.
2. (V. 14.) Now [or, But—see Critical Note
5.—J. L.] we exhort you, &.—Esteem for their
presidents and peace among themselves should and
will lead to proficiency in their tasks: 1. in refer-
ence to the faults which still cleave to the brethren
(v. 14); 2. in relation to their enemies (v. 15); in
both relations he directs them, 3. to the right dispo-
sition toward God (vv. 16-18), and therefore also
toward the gifts of His Spirit (v. 19 sqq.).—At v.
14, as at v. 11, he exhorts all the brethren ; for it is
a mistake to regard the exhortation, with Curysos-
rom, THEopHYLact [ConyBEARE], and others, as ad-
dressed to the presidents. Truly spiritually minded
Christians will, indeed, yield themselves to the guid-
gnce of the presidents (vv. 12, 18), but will them-
* (And so Lonemann, Exxicorr;—but the accuracy of
the remark depends on the real import of εἰδέναι.---, L.]
selves also (v. 14) assist them in the same spirit,
The Apostle is far from entertaining extravagant
ideas of office. He immediately reverts to what al]
have to do; the difference from v. 11 consists in
this, that Paul now treats particularly of the manner
of dealing with the erring, or the in some way
weaker members.—Admonish the disorderly;
not altogether, in general, those who live in the vioe
lation of the commandments of God (Curysosrom:
all sinners are ἄτακτοι; TuxopHyLact: he who in
any way infringes order, the drunken, the slander-
ers, the covetous), but here probably in the narrower
sense that appears in ch. iv. 11,12; also 2 Thess,
iil, 6, 11, ἀτάκτως περιπατεῖν, v. 7, ἀτακτεῖν ; ἄτακ-
τος, inordinatus (Livy), is the soldier who keeps
not his rank and file; then, by transference, who-
ever forsakes his τάξις, place, rank, station; who+
ever quits the straight track, driving round irregu-
larly and aimlessly. There were such in this flours
ishing church.—Hncourage (ch. ii. 11) the fainte
hearted; ὀλίγοψ., Septuagint for various Hebrew
words, Is. liv. 63; lvii. 15; μικροψυχεῖν also occurs,
We think first (so already Tuzoporer) of those wha
grieved for the dead (ch. iv. 18 sqq.); Hormann will
not allow this, because theirs was a case, not of
faint-heartedness, but of error; still the error result.
ed in faint-heartedness, and they therefore needed to
be cheered with comforting truth (ch. iv. 18). No
doubt, however, there might be yet other despond-
ing persons, to whom, when under persecution,
Christianity seemed too grievous a thing (us in like
manner THEODORET; THkoPHyLacT: who could not
endure trial); or tempted persops, whose thought
was: For me there can be no forgiveness.—Sup-
port the weak; ἀντέχεσϑαι, to hold fast to some-
thing, adherere ; Tit. i. 9, to cleave to the word;
Matt. vi. 24, to one’s master; and so here: to the
weak, as a precious treasure; but also in Prov. iv. 6
Septuagint for 1724: Wisdom will keep thee, will
adbere to thee as a protector. Hormann: Take
pains with them, instead of despising them; a con-
trast like that in Matt. vi. The temptation would be
to become weary of the feeble, as people that are
continually making new trouble for us, without ever
reaching a definite result. But this would be a dan-
gerous self-pleasing (Rom. xv. 1 sqq.). The word
ἀσϑενεῖς might mean the sick (1 Cor. xi. 30), but
also those without spiritual strength, the weak in
faith and conscience, who do not get forward (1 Cor.
viii. 10; ix. 22; Rom. xiv. 1); and to this we are
led here by the context; the disorderly and the
faint-hearted are single instances, but to be weak
shows itself in still another form. It is very con-
ceivable that in so young a church there were yet
people who, like young children, easily stumbled,
and in whom the old things continued still to work.
They might become weakest, when they thought
themselves strong (1 Cor. viii. and x.), The oppo-
site quality is denoted by ἀνδρίζεσϑε, κραταιοῦσϑα
(1 Cor. xvi. 13), or again by the ὑγιαίνειν of the
Pastoral Epistles.—The most general precept comes
last: Be long-suffering toward all; as love acta
(1 Cor. xiii, 4; comp. TDN FMNT, Prov. xix. 115
Sept.). Patience allows time for the growth of the
godly man. A necessary exhortation for such as are
yet young Christians, who are apt to be young also
in their zeal. Yoward all—Tnxroporet, OLSHAUSEN,
Linemann [Aurorp, Exticorr] would understand
this, as in v. 15, of all men; Hormann [Jowzrr]
would take the clause in immediate connection with
92 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
v. 15. But δρᾶτε, &c. indicates a new start, whereby
he passes to the true Christian treatment of all men;
whereas in v. 14 it is still the behavior of Christians
to one another that is spoken of; and so THropuy-
bact even refers the expression (only somewhat
too strictly) to the three classes before mentioned.
Therefore: Be long-suffering toward all, the disor-
derly, the faint-hearted, the weak, and whoever else
in the church requires your patience (De WETTE).
Who does not? [Wepsrer and WILKINSON: cer-
tain classes required particular treatment, all re-
quired patience.—J. L.
8. (V. 15.) See, be careful, be on your guard
(Matt. viii. 4); βλέπετε also occurs in this sense ;
see to it, heedfully, for it is not an easy matter (CaL-
vin); that none render evil for evil unto any
one (1 Pet. iii. 9; Rom. xii. 17; Matt. v.). Not
merely, therefore, that ye do not violate μακροϑυμία,
in an excessive, spiritual zeal, but also that no one,
as quite commonly happens, give way to the re-
vengeful disposition of the old man; toward any
brother or non-Christian, possibly. a persecutor.
Curysostom, Turopnyiact: If we are not to return
evil, then so much the less should we begin by giv-
ing evil for good.—Alas, that there is ever fresh
need of such exhortations! But Paul does not say:
μή τις ὑμῶν, and from this De Werte infers that it
is taken for granted, that a spirit of revenge is so
unworthy of true Christians, that to them it is mere-
ly said: Guard against its breaking out elsewhere
even in others. This LUnemann rejects, 1. because
Paul could not have supposed, that with those who
had been heathens vindictiveness was something so
entirely laid aside, since it was rather a new, spe-
cifically Christian commandment, to avoid it; 2. be-
cause, therefore, all needed for themselves the ex-
hortation to vigilance and self-conquest, whereas 3.
it is but seldom that one is able to restrain others.
Nevertheless it may still be asked: Why does Paul
not employ the second person plural? Dz WertE
is somewhat too one-sided; μή τις admits of both
applications, to every one for himself, and to the
warning of others; Hormann compares Heb. iti. 12;
iv. 1; xii. 15; and even among Christians no one is
perfectly secure against fits of revengefulness. Ac-
cordingly: Let every one look to both himself and
others; the discreet is to restrain the passionate.
Most judiciously Bence: He who is incensed by
wrongs is prejudiced ; therefore should others see to
it, and seek to moderate him.*—But always pur-
sue that which is good—not merely what is salu-
tary, useful (OLsHAUSEN), what is good for one (Hor-
MANN), altenis commodis (GRotius), nor yet benefi-
cence (PzLr), but what is right before God (the
opposite: κακόν), morally good (Rom. xii. 9, 21).
Of course, this is also beneficial to one’s neighbor ;
the special application of what is morally good to
our neighbor consisting in those offices of love,
which are to be rendered to him (Srarkez). The
good is just everything that furthers the triumph of
truth and love. Aim at dving this even to him who
injures you. Paul does not always move in such
generalities and abstractions (to do good for the sake
of good, and such like); but to rich, conerete, par-
ticular exhortations he subjoins these comprehensive
and simplest fundamental principles (comp. 2 Cor.
xiii. 7, and often). To attain to this (amidst mani-
festations of enmity) requires a διώκειν. We must
* [BENGEL’s own Latin: Quisque custodiat ef se et alles
rum. Lesus, qui in fervore est, nimium videt ; ergo proximi
widen: debent.—J. LJ τ as ‘
pursue that which is good, it does not eevee be
long to us; the evil, or. the contrary, comes of itsell
(comp. 1 Cor. xiv. 1, follow after charity : Puree
14, peace and holiness).—Toward one another
that means the brotherly love of Christians (ch. iv
9, 10); and toward all, even non-Christians (ch,
iii, 12); here the opposition is expressed. What 4
good , that is still more than what is becoming (ch,
iv. 12).
4 (Wy. 16-18.) Rejoice always [2 Cor. vi.
10; Phil. iii. 1; iv. 4.—J. L.].—Whether you attain
the end with your neighbor or not, do you pursue
after it, so much as lieth in you (Rom. xii, 18), and,
for your own part, rejoice evermore ; Tneoporer:
even in poverty, sickness, contumely, torture, pris
on; as those for whom all things work together for
good (Rom, viii. 28). Here he speaks of the right
disposition, no longer toward men, but before God.
All that goes before is to be attained only when this
peace rules within. Should there be a failure of joy
because of the difficulty of overcoming evil with
good, then raise yourselves above all that depresses
you by prayer.—Pray without ceasing (ch. i. 3;
ii. 18; Rom. i. 9). Already Curysostom and TuEo-
PHYLACT recognize the connection: τὴν ὁδὸν ἔδειξε.
Without ceasing ; this does not mean, with a contin
ual, indolent folding of the hands; as Paul prayed
night and day (ch. iii. 10), so likewise he labored
night and day ‘ch. ii. 9); and yet he had also inter-
vals of sleep! The next thing is therefore obvious:
Never omit the practice of prayer; be as regularly
diligent therein as in labor. This then infers a con-
stant spirit of prayer, breathing through the whole
life. But in order to the stirring up (2 Tim. i. 6)
of this, and so to the quickening of joy, he exhorts
further: in everything give thanks; BrnceEL:
even in what seems adverse. Give thanks for the
great grace already received (comp. Col. iv. 2; Phil.
iv. 6). In the last place we find in like manner ἐν
παντί. This is not the same thing as πάντοτε (which
stands with it at 2 Cor. ix. 8), for καιρῷ should not
have been wanting; but it means, in every point,
every maiter or situation, equivalent to κατὰ πάντα,
περὶ παντός, ὑπὲρ πάντων (Eph. v. 2¢).—For this
is* God’s will, &c. (ch. iv. 3); not the will, since
that of course includes more than this one point,
The subject is τοῦτο, this, the giving thanks in
everything ; Grotrus [Scuorr]: prayer and thanks.
giving ; but in that case we should have to go still
a step further, and, with Voy Geriacn [Corn. 4
Laping, Jowsrt, ALForp, Méx1ER] bring in also the
rejoicing ; not quite everything from v. 14, for that
is not so homogeneous that it could well be em-
braced in τοῦτο as one topic. In consideration also
of the fact that ἐν παντὶ εὐχαριστεῖτε is added by
asyndeton, it may well seem more advisable to refer
the τοῦτο, with ΒΈΝΘΕΙ,, only to the giving of
thanks, which indeed is the means of quickening
prayer and joy. Hormann: The interruption of the
exhortations takes place, where one of them is spe-
cially confirmed. On the predicate BENGEL re
marks: Voluntas semper bona, semper spectans salum
tem vestram in Christo. But not as CaLvin gives
the turn: Of such a nature is God’s gracious will in
Christ, that we have therein abundant cause for
thanksgiving ; but: God’s will is ‘Ass that we give
thanks, and this will of God is established in Christ
mediated through Him; Christ strengthens us ta
give thanks, because in Him all ‘things are ours 4
* Only Lacumann reads γάρ ἐστιν.---, LJ
CHAPTER
V. 12-24, 94
τ
Cor. iii. 21 sqq.), all things work together for good
(Rom. viii, 28), all things help forward the subdual
of the flesh and the relief of the spirit. Finally εἰς
ὑμᾶς, quoad vos, toward you, in reference to you.
5. (Vv, 19-22.) Quench not the Spirit.—
From prayer and thanksgiving he passes to the
source from which they flow; a right frame of heart
toward God should show itself in the right use of
His choicest gifts; in a proper bearing toward the
manifestations of the Spirit in the life of the Church,
—a supplement to v. 14, where the defects of the
church and their proper treatment had been touched
upon. The Spirit is He who is received from God
(ch. iv. 8; 1 Cor. ii. ; Gal. iii.), and who, working in
original fulness and freshness, distributes manifold
gifts (1 Cor. xii.); the connection with v. 20 points
in this direction. Carvin: Spiritus genus, pro-
phetia species. Quench—literally, extinguish—Him
not; the sacred fire; comp. Rom. xii. 11, τῷ πνεύ-
ματι Céovres, and 2 Tim. i. 6, ἀναζωπυρεῖν ; THxEo-
puyLacr: In the night of this life God gave us the
Spirit for a light. ‘But Wursrein shows by many
examples that σβέννυμι is used also of the stilling of
awind. The fire is nourished by prayer, thanksgiv-
ing, exercise; is quenched by neglect or suppres-
sion, by want of wood or by pouring on water; Von
GeRLacH: by contempt, suspicion, a fleshly mind,
contradiction or inattention; CaLvin: by unthank-
fulness. But a still more precise question is this:
Does it mean: Stifle not the Spirit. in yourselves by
impurity of doctrine and life? or suppress not the
Spirit's utterances, when they meet you in the
church? The connection with v. 20 leads to the
second explanation; it being always understood,
that to decline the Spirit’s influences in our own
hearts renders us also averse to what we meet with
in others of His extraordinary movements. This
disaffection might work not only against prophesy-
ing, v. 20, but generally against the most various
manifestations of the Spirit. But when De Werrr
conjectures that there were, in particular, timid,
pusillanimous presidents, who, because they saw with
regret the spiritual excitement, restrained those in-
spired from coming forward, there is no satisfactory
evidence of this. The exhortation is quite general
in its tone (v. 27 will bring us to a similar question).
Altogether unsuitable is Orsnavsen’s inference from
our passage, that Paul can therefore have had no
misgiving about the Thessalonians being in danger
of becoming a prey to enthusiasm, according to the
subsequent indications of the Second Epistle. No;
Paul knew how matters stood; he admonished the
disorderly ; he exhorted to careful examination ; but
surely he could not write: Quench the Spirit! On
the contrary, Hormann will not allow, that there
existed in Thessalonica a partial disinclination to
spiritual utterances; Paul, he thinks, would merely
regulate their bias towards what was extraordinary,
the main emphasis being on the after-clause, prove
all things. This may be too exclusive on the other
side. How easily, in presence of enthusiasm and
even false prophesying, might a distrust of every-
thing out of the common course take possession of
other minds! Paul corrects both the one tenden-
cy and the other. So already TuxoporeT: Some
wished, on account of the false prophets, to stop
also the true.—One particular instance of spiritual
manifestations is mentioned in v. 20: Despise not
prophesyings (where they occur). The word
stands without the article, in the plural, denoting the
\ndividual cases. Prophesying does not respect the
—_
future merely (though this also ts not excluded, Acta
xxi. 10 sqq.), but is an utterance of Divine myste-
ries; mysteriorum retectio et mraesentium et futuros
rum, Pevt; a speaking to the church under a special
influence of the Spirit, but with clear conscious
ness, and thus distinguished from the speaking with
tongues; on the other side, it is not one and the
same thing with teaching, the reflective development
of thought; but a speaking from Divine inspiration,
affecting hearts with a thrilling power, strengthening
them with the fulness of consolation, unfolding the
mysteries of judgment and of grace in the adminis-
tration of the kingdom and in the sway of individual
hearts. At all times one prophet has connected with
the word of another; still mere exposition is not
prophesying; to the latter belongs somewhat of
originality ; but this shows itself as well in the elu-
cidation of the past (prophetic history), as in the
spiritual flashes that disclose what is coming (comp.
1 Cor, xii. 10, 28; xiv., especially vv. 24, 25; Eph,
iv. 11; Rom. xii. 6; Acts xi. 27; xiii, 1; xv. 32;
xix. 6). This gift despise not, old Greek ἐξουδενεῖν ;
-éw likewise occurs (Mark ix. 12, various reading) ;
the Swiss verniite answers exactly in etymology and
import. Other gifts might be more brilliant, al.
though this also, 1 Cor. xiv. 1, 39, is especially com-
mended. The disaffection probably proceeded rather
in undue resistance from the intellect and love of
order; not, as in Corinth, from an overvaluing of
the γλῶσσαι. Not to despise, however, does not
mean to receive without judgment and blindly.
Hence: Prove all things. The variations, πάντα,
πάντα δὲ, δοκιμάζοντες, instead of -Cere, and lastly
καὶ τὸ καλόν, seem to lead back to the asyndeton,
πάντα δοκιμάζετε, as the simplest reading. But
should the preponderance of authorities be deemed
decisive in favor of the addition of δέ, the sentence
would stand in opposition to what goes before, and
the two following sentences would be arranged by
the trial enjoined into 1. Hold fast that which is
good, and 2. Abstain from the evil. Prove, the
command is to all Christians, not to a privileged
class.* The object of the trial is to be all things ;
primarily, according to the context, what the proph-
ets say. The word has come to be a peculiarly trite
commonplace, in which the second half of the verse
is frequently forgotten: Hold fast that which is
good, fair, noble; what furthers you in the Divine
life—what amongst the πάντα (primarily in the
prophesyings) you find excellent—that hold fast, in
opposition to the ἐξουϑενεῖν. A point of peculiar
importance, however, is, not merely what, according
to the Apostle, is to be proved, but especially how.
The object is everything that claims to be spiritual,
as in 1 Cor. xiv. 29 also it is precisely to what the
prophets say that the direction applies: διακρινέτω-
σαν. There is, therefore, no fanatical demand for ἃ
blind submission, not even to the apostolic word (1
Cor. vii. and x. 15). Of so much the greater conse-
quence is it to be certain that we really possess the
true Divine criterion, What that is, Paul does not
say ; but plainly it is none other than what they had
received from him and through the Spirit had made
their own, the apostolic word of truth, originating
with the Spirit, and sealed by the Spirit (ch. ii, 18;
* (Exurcorr would apply it ‘more restrictedly to those
who had the special gift” of the discernment of spirits.
But the limitation is not in the text, nor is it required.
The church might properly be exhorted to do as a church
what she was enabled to do effectively in the: exercise of
her own special endowments.—J. 1.)
94 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
iv. 1, 2; 2 Thess. ii. 5; iii. 4,5); answering to the
anointing of 1 John ii. 27. The trial of the spirits
is a special charism (1 Cor. xii. 10; comp. Heb. v.
14), See more under the Doctrinal and Ethical
head, No. 4.—To πάντα δοκιμάζετε Crrit of Alex-
andria prefixes the words, γίνεσθε φρόνιμοι τρα-
πεζῖται (money-changers, argentarii, nummularit).
In the other Fathers this sentence is, y. δόκιμοι
τραπ.; and from this arises a telling contrast: Be
proved yourselves, that you may be able to prove
(comp. HAnszt, in the Stud. τι. Krit., 1836, 1.).
This expression is ascribed generally to Holy Writ
by Ciemenr of Alexandria and the Constit. Apost. ;
to Jesus in particular, by Jeromr, Epiruanius; to
the Apostles, by Dionysius of Alexandria; to Paul
(in connection with 1 Thess. v.), by OR1GEN, Basiz,
and especially by Crriz. Does it come from some
apocryphal book? rather, it is a ῥῆμα ἄγραφον.
Such is Hinsex’s view, who thinks that it may at
any rate have been in the Apostle’s mind, and that
δοκιμάζετε is to be explained by the technical lan-
guage of exchangers, as also εἶδος in v. 22: Abstain
Srom every sort of bad money. But unless money-
changers and coins had been expressly spoken of, it
could occur to no one to think of that; especially
not, that εἶδος without νομίσματος, and that too in
the second member, instead of the first, could sig-
nify a kind of money. We therefore hold to the
more general signification.—But what is the mean-
ing of v. 22? The Vulgate: ab omni specie mala,
is still itself ambiguous. Luter: Avoid every evil
appearance ; 30 also Canvin, Grotius [Worps-
wortH, Wesster and Wrkinson]; the English
Version, from all appearance of evil; the Dutch,
van allen schijn des kwaads ; Martin and Ostervald,
de toute apparence de mal. This were an altogether
beautiful sense+ What is finally to be regarded is
the εὐσχημόνως περιπατεῖν (comp. ch. iv. 12); it is
perhaps impossible for the Christian always to avoid
every evil appearance, but to the best of his ability
he is todo so. Liinemann objects that this would
imply on the other side: Hold fast merely the ap-
pearance of what is good ; but that does not follow,
inasmuch as the opposition might include the cli-
max: Even from that which should have only an
appearance of evil we are willingly to abstain, in
order to give no offence. Ringer: That we may
not forfeit the confidence of others; but first we are
to accept what is proved to be good. Still this in-
terpretation must be rejected, as violating the ex-
pression ; that is to say, εἶδος means form, aspect,
then hind, species,* (Jer. xv. 8, Sept.), as a sub-
division of the genus; but not appearance. Then,
to avoid an evil appearance would not suit the mat-
ter here spoken of, namely the trial of prophesyings.
It would be an independent sentence, introducing
something altogether new, whereas evidently πονηρός
stands opposed to καλός, and ἀπέχεσϑε to κατέχετε,
as the two sides, the negative and the positive, of
δοκιμάζειν. For Lityemann’s idea is plainly too re-
fined, that, because we have not simply ἀπὸ τοῦ
πονηροῦ, ν. 22 cannot form the antithesis to v. 21,
but must contain a more general thought. Why
should not Paul be able slightly to modify and inten-
sify the expression? We shall see with what good
reason. Hitcenrexp is unwilling to understand εἶδος
in the sense of kind; that would be too flat; it
should rather signify spectacle, figure, and be referred
* [So the great majority of the best interpreters. Sce
Revision.—J. L.] ὍΕΗΣ 7
to the shameful and seductive exhibitions of hem
thenism. Already in like manner Roos thinks that
what is meant is an image that seizes the mind, fane
tasticalness, But in this way also the connection
would be given up, and the idea limited to some sine
gle matter, of which one does not of one’s own
accord readily think ; whereas the context lends to
the seemingly general idea a more specific import,
Still it may be asked whether πονηροῦ, because with.
out the article, belongs as an adjective to εἴδους
(Bencet, Scrott, Petr), or as a substantive depend
ing on εἴδους. The former construction would be
advisable only in case the expression already im-
plied, of what things the εἶδος is intended, and thosa
things such as that their good εἴδη are distinguish.
able from the bad. It is better, therefore, to take it,
with De Werre, Litwemann (Jowett, ALrorp, ELL
corr] and others, as a substantive (comp. Heb. v. 14,
πρὸς διάκρισιν καλοῦ Te Kal κακοῦ, also without arti.
cle; comp. JosEpu. Ant. x. 8. 1, πᾶν εἶδος πονηρία;
Hormann refers also to Prato, Rep. p. 857 c., ὁρᾷς
τε εἶδος ἀγαϑοῦ [to which may be added Curysosr,
Hom. viii. on this Epistle, οὐδέν ἐστιν εἶδος κακίας
ὅπερ ἀτόλμητον.---. L.]. So the antithesis is: Hold
fast that which is good (the good is one); from
every kind of evil abstain (the evil bas various εἴδη,
and hence the climax); even from the seemingly
spiritual kind of evil; THEoDORET: as well in doc-
trine as in conduct. Even that which comes forward
as prophesying, or generally as a spiritual gift, is to
be proved; even that kind of evil, which asserts
itself under sacred pretexts, you are to avoid. There
is evil of a human, natural, fleshly sort, but also of a
demoniacal (comp. 2 Cor. xi. 14).
6. (Vv. 23, 24.) But may the God of peace
Himself, &c.—A contrast both as to the subject and
the predicate, as ch, iii, 11; iv. 16; not you alone
have to do this, nor could you so accomplish it, but
God must effect it; and that not merely here a
κατέχειν, and there an amréxeoSa:—not isolated acts
merely—but the main comprehensive work of life,
your sanctification and preservation to the end. He
is called the God of peace, its Lord, Author, Source,
Rom. xv. 88 ; xvi. 20; similar combinations in Rom,
xv. 5, 18. Everything advanced in vv. 14-22 is
here taken together, and brought into view as all
aiming at true peace. And truly the work of God,
whereby he guides us to peace, is our sanctification,
and, through that, our preservation to the Advent,
Our sanctification is, indeed, His will (ch. iv. 3, 7);
our entire surrender to His will and service ;—a
thing which He alone can achieve, to wit, by His
Holy Spirit (ch. iv. 8), Already has it begun; in
their principles Christians are ἅγιοι ; but it is only
by slow degrees that perfect sanctification pervades
all their powers, And this consummation marks the
advance in our passage as compared with ch. iii, 18,
In what follows Bence distinguishes between unt-
versi (all without exception) et singuli (every one
entirely); but that does not lie particularly in the
first clause. ὋὉλοτελεῖς, in the New Testament ἅπαξ
Aey., means either: you as complete, entire, so that
no sort of evil is in you; LuruEr: through and
through ; or (PELT and others) ; May He sanctify
you to be a perfect people—accusative of operation ;
with this verb without example. This word, no lesa
than dAdkAngrv, may suggest the faultlessness of
sacrifice, The latter is equivalent to integer » at
James i, 4 it stands with réAeos; in the Septnagint
for Dw, pram; and unhurt, in all parts unin
CHAPTER ΨΥ. 12-24,
98
jured, may your spirit, &e. be kept, &. De Werte,
OcsHausen, and Ltnemann would understand it
quantitatively, to distinguish it from ἀμέμπτως :
every part by itself entirely, all spotless, But ὁλόκλ.
denotes the quality,* the full healthy life, comp.
ὁλοκληρία in the healing of the lame man (Acts iii.
16), and is yet sufficiently distinct from ἀμέμπτως,
1. as a positive expression opposed to the negative ;
2. as marking the nature of the subject itself, over
against what expresses the verdict of the Judge;
and lastly, 8. since ὁλοκληρία is a predicate, whereas
the adverb ἀμέμπτως is to be understood as quali-
fying the verb. On the latter point most interpret-
ers do not clearly express themselves, or they take
the adverb as if it were an adjective, comparing per-
haps ch. ii, 10, ἀμέμπτως ἐγενήϑηιιεν, and the brevilo-
quence ch. iii. 13 (where, however, we find ἀμέμπ-
tous), as if it were τηρηδείη εἰς τὸ ἀμέμπτως γενηϑῆ-
ναι év—. But that is too artificial, Lonemann un-
derstands the adverb as more closely defining ὁλό-
KAnpov τηρηϑεῖη ; + but to be perfect without blame
would be a pleonastic description,} since perfection
with blame is something inconceivable, There re-
maixs, therefore, only (as recommended also by the
order of the words) the reference of the adverb to
the veih alone. The τηρηϑῆναι, it is true, is the act
of God, and so far the adverbial qualification seems
to be unsuitable; but since the being kept implies
nevertheless a reciprocity between God and man, the
prayer is in order: May your spirit, &c, be kept in
such a way as can incur no blame at the Coming.§
‘Oad«Anpoy, standing foremost, belongs as to sense
to all the three members; the construction being,
therefore, zeugmatic. The phrase, spirit, soul,
body, is not a mere rhetorical amplification [Dz
Werte], nor yet of itself a proof of a trichotomy
of human nature (OxsH.), borrowed by Paul from
Philo (or Plato). The phraseology of Scripture is as
exact as it is popular; but it does not favor such a
division. Even the texts, Heb. iv. 12; 1 Cor. ii.
14; xv. 44-46, show indeed incontrovertibly, that
Scripture distinguishes between the spirit and the
soul, but not necessarily as between constituent
parts, substances, but as between two relations,
sides, functions of the same essence, according to
its upward or downward direction. For πνεῦμα,
min. is the spiritual nature of man as directed
upward, and as capable of living intercourse with
God. The power of thought, νοῦς, is not the same
thing as πνεῦμα (comp. Rom. vii. and viii.); for the
voids can be entangled and enchained in the flesh
(Col. ii. 18); the πνεῦμα is the essence quickened,
emancipated, become dominant through regeneration
by the Spirit of God, and that by means of which
man is lord of nature and of the flesh. Of this
there is mention here: May your spirit, in which
God’s spirit dwells and rules (Rom. viii. 16 ; 1 Cor.
ii, 11 with v. 12), be kept safe. It cannot be the
Holy Spirit Himself,-for He can suffer no hurt, and
*[Atrorp (WexssTER and WILKINSON): “ὁλοτελεῖς
seems to refer to the entireness of sanctification, which is
presently expressed in detail. . . . = ὅλους." Exuicorr:
«The aspect of the former word is (here especially) mainly
quantitative, of the latter, mainly qualitative.”"—J.L.]
t [Exuicorr in like manner thus: ‘The adverbial
predication of quality, appended to τηρηθείη, ὁλόκληρον in-
volving that of quantity.”—J. L.] 2
+ [Such pleonasms, however, are common enough with
Paul; comp. especially Eph. i. 4, εἶναι ὑμᾶς ἁγίους καὶ
ἀμώμους.--“.1,.
§ [This, again, restricts the ἀμέμπτως altogether to the
human and less important elements in the τηρηθῆναι.---.1..}
so needs not to be kept; to beware of grieving Him
(Eph. iv.) is something different, But man’s spirit
is threatened with defilement (2 Cor. vii, 1), whereby
the divinely renewed life might again become retro.
grade, so that at last the ψυχικός should (as it were)
no longer have any spirit (Jude 19)—On the con-
trary, ψυχή, BI, is the spiritual nature as the
quickening power of the body, as in animals; hence
excitable through the senses, with faculties of per.
ception and feeling. Σῶμα, finally, is the wisely
arranged instrument of the soul, and destined, there-
fore, likewise for the service of the Lord (1 Cor. vi.
18 sqq.); whereas σάρξ, which denotes first the bod-
ily material, is further used to designate the whole
man, as he with all his powers is enthralled by the
sin-tainted corporeality ; comp. "WA already in Gen,
vi. 8.—The Apostle, then, expresses the wish that
not merely the spirit may be kept (with reference to
what had just preceded) from falling back out of the
life of regeneration, but that the soul also in its
strivings may be held still under the discipline of
the spirit, and thus the body, freed more and more
from the dominion of its lusts, become an obedient
instrument in the service of sanctification. In this
way covetousness, with its violations of brotherly
love, will be overcome; believers become one heart
and one soul (Acts iv. 82); and fornication will ever
more completely lose its power of allurement. This
will be a sanctifying of the personality in all its pow
ers and functions—[For additional remarks on the
scriptural usage in regard to πνεῦμα and ψυχή, see
the Doctrinal and Ethical Note 5.—Dr. Hopeg (on
1 Cor. xv. 43, 44) denies, like our Author (and
comp. Eprarp on Heb, iv. 12), a triplicity of sub-
stance in the constitution of man. ‘ The Bible,” he
says, ‘‘ recognizes in man only two subjects or dis-
tinct separable substances, the soul and body. And
this has ever been a fundamental principle of Chris-
tian anthropology.” In like manner Wepstrr ana
Wikinson (Worpswort) find here “a tripartite
division rather of man’s faculties than of his nature.”
On the other hand, Dr. Canpuisu (Life in a Risen
Saviour, p. 171) remarks on our text: ‘‘ There
according to a view of man’s organization, or the
constitution of his nature, these commonly received
spirit, soul, body, are specified as its constituent parts
or elements. The spirit, or that higher principle of
intelligence and thought peculiar to man alone in
this world, to which we now usually restrict the
name of mind or soul; the soul, or that lower prin-
ciple of animal life,—with its instincts selfish anc
social, its power of voluntary motion, its strange
incipient dawn of reasoning,—which, common alike
to man and beast, is so great a mystery in both ; and
the body, made to be the material organ and instru-
ment of either principle, the higher or the lower;
these three in one, this trinity, is our present human
ity."—ALrorp: “ τὸ πνεῦμα is the spirit, the high-
est and distinctive part of man, the immortal and
responsible sow/, in our common parlance: ἡ ψυχή is
the lower or animal soul, containing the passions and
desires (αἰτία κινήσεως ζωικῆς ζώων, Plato, Def. p.
411), which we have in common with the brutes, but
which in us is ennobled and drawn up by the πνεῦμα.
That St. Paul had these distinctions in mind, is plain
(against Jowzrr) from such places as 1 Cor. ii. 14,
The spirit, that part whereby we are receptive of the
Holy Spirit of God, is, in the unspiritual man, crushed
down and subordinated to the animal soul (ψυχή) :
he therefore is called ψυχικός, πνεῦμα ode ἔχων, Jude
96 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
19."—To which may be added part of Exiicort1’s
note in loc. : “ Distinct enunciation of three compo-
nent parts of the nature of man: the πνεῦμα, the
higher of the two immaterial parts, being the ‘ vis
superior, agens, imverans in homine’ (Oxsu.); the
ψυχή, ‘vis inferior que agitur, movetur’ (ib.), the
sphere of the will and the affections, and the true
centre of the personality.” I should say that, on
Exxicorr’s own theory, this distinction belongs rather
to the mvedjua.—J. L. . ‘It may be remarked
that we frequently find instances of an apparent
dichotomy, ‘body and-soul’ (Matt. vi. 25, x. 28, al.)
or ‘body and spirit’ (1 Cor. v. 3, vii. 34, al.), but
such passages will only be found accommodations to
the popular division into a material and immaterial
part; the ψυχή, in the former of the exceptional
cases, including also the πνεῦμα, just as in the latter
case the πνεῦμα also comprehends the ψυχή. . . . To
assert that enumerations like the present are rhetor-
ical (De W.), or worse, that the Apostle probably
attached ‘no distinct thought to each of these
words’ (Jowett), is plainly to set aside all sound
rules of scriptural exegesis, Again, to admit the
distinctions, but to refer them to Platonism (1, ΝΕΜ.),
is equally unsatisfactory, and equally calculated to
throw doubt on the truth of the teaching. If St.
Paul’s words do here imply the trichotomy above
described . . ., then such a trichotomy is infallibly
real and true. And if Plato or Philo have main-
tained (as appears demonstrable) substantially the
same views, then God has permitted a heathen and
a Jewish philosopher to advance conjectural opinions
which have been since confirmed by the independent
teaching of an inspired Apostle.”—J. L.]
Faithful is he who calleth you; not dis-
appointing confidence, worthy of credit; THropo-
RET: ἀληϑής. The participle is in the present: He
does so continually (ch. ii. 12; Gal. v. 8); or as a
substantive: Such is His nature (ch. i, 17 [12]);
He ever lets operate the drawing of His Spirit.—
Who also will do it, the sanctifying and keeping,
positively ; through grace is not irresistible, yet so
that there is no failure on His part. The little word
also gives prominence to the idea, that the keeping
will answer to the calling of the faithful God, as car-
rying it out even to the end. He perfects His entire
work (Ps, xxii. 32 [31]; xxxvii. 5). The Epistle
began with thanksgiving to God and His éxaoyh ; it
closes with praise of His faithfulness to the end.
DOCTRINAL AND ETHICAL.
1. (Vv. 12, 18.) In all churches, however young,
πρεσβύτεροι were soon appointed (Acts xv. 23),
without whom a church could not exist as such.
God is a God of order (1 Cor. xiv. 33); and, with-
out regulated guidance, the πράσσειν τὰ ἴδια must
have been neglected, and the περιεργάζεσϑαι must
have prevailed (1 Thess, iv. 11). In the earliest
Epistles, however, the presidents have certainly as
yet very little prominence; the προϊστάμενος (Rom.
xii. 8) and the κυβερνήσεις (1 Cor. xii, 28) occupying
a modest position behind other gifts and functions,
Government, command, is not in the Church of
Christ the first thing. In this place teaching is not
yet attached to superintendency, but stands beside
it as a special free gift. Nor even for the exercise
of discipline (for example, 1 Cor. v.) is the office at
all described as exclusively authorized, and so respon-
sible ; and quite as little is obedience to the bishops
commended, as in the Ignatian Epistles, as a pana
cea; rather the Apostle foresees the possibility of
corruptions even among the elders (Acts xx. 20),
But a due esteem for faithful and laborious presi.
dents is for the welfare of the church. The simple
way in which our Epistle speaks of these relations,
marks it as one of the earliest. But if at a lates
date we meet with fuller instructions (Eph. iv. 11,
and especially in the Pastoral Epistles), still nowhere
are the presidents clothed in the post-apéstolic fash.
ion with a character of absolute authority, as if they
had an exclusive dignity different from the general
priesthood of Christians (1 Pet. ii. 9). Their rule is
rather conceived of always as standing in necessary
connection with the Holy Spirit ruling in the whole
Church (comp. 1 Pet. v. 8); the spiritually minded
members of the church must exercise the ministry
of office, that it may really appear to be spiritual
work, and not merely an acting of hierarchical su
premacy, or even of a paid office. Nor does even
the abuse of the περιεργάζεσϑαι drive the Apostle to
a narrow and anxious one-sidedness in putting life
into official chains—a proceeding, indeed, to which
Moses himself was averse.—As regards the designa-
tion of office-bearers, the opinion that has most
widely prevailed is, that in the earliest period πρεσ-
βύτερος (elder) and ἐπίσκοπος (overseer) are synony-
mous; and this is, in fact, favored by such texts ag
Acts xx. 17, 28; Tit.i.5, 7. Yet the view of Gun.
pert (in RupeLBacn and Guericxe’s Zeitschrift,
1854, p. 56, sqq.) is worthy of examination, that in
the earliest period πρεσβύτερος was the general title
of honor for all church functionaries, who fell apart
into 1. ἐπίσκοποι and 2. διάκονοι, the two divisions
that meet us Phil. i, 1 and in the Pastoral Epistles ;
James v. 14 speaks of those who waited on the sick,
and calls them πρεσβύτεροι; Ἐ on the other hand,
Acts xx. and Tit. i. speak only of the higher class
of presbyters, the bishops; + whereas 1 Tim. v. 17
distinguishes amongst the elders those who labor in
the word and doctrine from others who do not, ané
yet ch. tii. 2 requires from every ἐπίσκοπος that he
be apt to teach. Those κοπιῶντες, therefore, amongst
the elders would probably be bishops. If one de«
sired to maintain, even in the passage of the 5th
chapter, the identity of bishops and elders generally,
he would have to find in κοπιῶντες the description
of those who take pains therein; but in that case
would the others wno proved deficient be neverthe.
less worthy of double honor? 1 With the teaching
a (The presbyters whom James speaks of are not repze~
sented as in regular attendance on the sick, but as called in
on an emergency for the performance of their appropriate
ecclesiastical functions; and besides, the article—rods
mpeoButépovs—shows that the body of presbyters, as such, is
intended, and not any supposed inferior class.—That the
deacons were at any time regarded as presbyters is an
utterly arbitrary suggestion, though made by others before
Gundert (see Mosurim’s Historical Commentaries, Cent. I.
§ 37), and is, indecd, at variance with all the indications of
the New Testament.—J. L.
._, | [But to say that in the Church of Ephesus there ex-
isted a plurality of diocesan or monarchical bishops, or that
Paul left Titus in Crete to ordain a number of such func-
tionanes im every city, would be self-evidently absurd.—
1 [The most natural inference from 1 Tim. y. 17 is, that
at the time when that Epistle was written there were elders
who ruled, but did not teach, and who, if they ruled well,
were to be accounted worthy of double honor; while thia
honor was especially due to those of the elders, who,
whether by a higher official appointment, or by agreement
amongst the elders themselves, not only ruled, and ruled
well, but labored also in the word and doctrine 3; just as on
the very same principle it might be sai ἃ, that double honor
was still more emphatically due to such elders of the
CHAPTER V. 12-24,
bishop, and under his direction, there might be de-
veloped the richest abundance of spiritual gifts,
which were not confined to office (1 Cor. xiv. 26-82).
The mode of election, finally, is not yet constitution-
ally regulated. Roos: There was at that time no
disputing about the right of patronage—If the
Apostle requires that a bishop must have a good
report even of them which are without (1 Tim. iii.
7), so much the less, certainly, would presidents have
been forced on a church, in whom it had no confi-
dence, The Apostles could allow the churches large
scope, for they could trust them, that they yielded
themselves to the guidance of Christ’s Spirit. But
where this prerequisite should not exist, to think of
helping the Church by committing to the congrega-
tions comprehensive rights of government—this were
a proceeding for which there could, at least, be no
appeal to the Apostles. It is certain that the Apos-
tles would have laid hands on no one of whom they
had known: He stands not in our doctrine, which
we have received from the Lord (comp. Acts ii, 42;
1 Tim, v. 22).
2. (Vv. 18-15.) Respect for the presidents is
connected with the peace of the church ; and, on the
other hand, peace relieves for them the burden of
office. Peaceableness, however, must not be a cor-
rupt allowance of all disorder. A true keeping of
the peace does not exclude, but includes, discipline.
It is a morbid symptom of our time, that it can so
little endure discipline. It is true that to administer
it in a proper way is a delicate matter, requiring both
inwardly and outwardly much wisdom, love, patience,
and self-denial. But it is none the less a false lenity
and a criminal selfishness, listlessly to allow others,
who are intrusted to us, to go to ruin. If a man is
willing, not merely to deliver lordly admonitions to
others, but to begin with the beam in his own eye,
and also not to sin against his brother by neglecting
to admonish him (Lev. xix. 17; Ezek. iii. 17 sqq.),
but to warn him at whatever risk of suffering for it,
he can in this way maintain peace even amidst the
assaults of enemies,
8. (Vv. 16-18.) The gospel produces no joyless
sullenness, but true joy for all people (Luke ii. 10),
in hope (Rom, xii, 12), in the Holy Ghost (Rom. xiv.
17), in the Lord (Phil. iv. 1 [4]). When vexed
with temptations, we cannot, indeed, feel it as joy,
but we should so account it (James i. 2). Whatever
occasion of sadness is contained in affliction (ch,
i-iii.), it nevertheless promotes our salvation; and
the man who not merely seeks, but has the Lord, in
him is the fulness of joy (John xv. 11; xvi. 24;
xvii. 18). Prayer is the means to this end. From
fear of mechanism in prayer, some would regard
merely its free spirit. But the likely result of that
is a yielding to hindrances, Weare not so free from
corruption, that we should be able to leave the mat-
ter to our inclination, Practice, when attended to
not as a legal penalty, but in hearty fidelity, awakens
the right disposition; only in this way can one
καιρός assist another, so that the intervening χρόνος
shall be filled with the spirit of prayer, and prayer
become the keynote of the soul. Prtac.: Si jugiter
non potes lingua, tamen corde. Who acts thus?
who not? why not? Comp. Luke xviii. 1; Rom.
Church Catholic, as discharged also apostolic functions
(1 Pet. v. 1). The other text, 1 Tim. iii. 2, when taken in
connection with all the texts which demonstrate the iden-
tity of the bishop and presbyter, can prove nothing more
than that at this period the former title was confined to the
teaching presbyters.—J. LJ
xii. 12; Eph. vi, 18, If, for the quickening of de.
votion, the Apostle counsels us to give thanks, it ia
but the other side of the same truth, when the coun-
sel of an experienced Christian was: Still repent ?
for that only is true thanksgiving, which confesses :
Of Thy favor I am not worthy ; and that only true
repentance, which utters itself in thanksgiving, that
God is nevertheless our God.
4. (Vv. 19-22.) It is a real trial of the spirit, the
way in which a man treats the manifestations of
spiritual gifts, and also their excesses, How easily
do we fall either into a temper of undue excitement,
whereby the limits of propriety and discretion are
broken through, or, in opposition to this, into an un-
easy or haughty, cold distrust of everything unusual !
In movements of the stronger sort there is, indeed,
an element of discomfort, disturbance, offence ; they
contain a presumption of abandoning the common
track, and the danger is imminent, that with con-
fused or even impure minds every path of order may
be despised, and that what began in the Spirit may
find its sad end in the flesh, By word and example
the Apostle shows us, that we are neither blindly to
assent to everything, nor suspiciously to reject every.
thing, Quench not the Spirit, What is really spirit,
should develop itself ἴῃ ἃ free and living way. The
only thing required is, that it stand the proof that it
is really spirit from the Spirit of God. In that case,
though it may be strange and troublesome to the
world, a spiritual man confesses it. It is owing to
the narrowness of our hearts, that we are so annoyed
by whatever is not according to our way. On the
other hand, there may be a large-heartedness that
neglects to try whether something is of Divine qual-
ity, and that perhaps just while a false appeal is
made to the apostolic word: Prove all things. On
this point Rigger has already remarked, that that
has come to be a huntsman’s halloo, as if in every
heap of rubbish we must look for pearls, When,
for example, one asks us to inquire whether there is
not more truth in the Chinese religion than in the
Christian, that has nothing at all to do with the word
of the Apostle. According to this, as according to .
that of John (1 John iv. 1), the question is, to try
the spirits, whether they are of God. But there are
spirits which are not so; false prophets (2 Thess.
ii.); deceivers or deceived; nay, with an honest
intention erroneous human inferences may be drawn
from what the Spirit saith (comp. Acts xxi. 4, 11-14),
There is really nowhere a formula, in which a man
can comfortably rest. The matter must therefore be
tried; but how? The great thing is to try by the
right test, and not mere cavils and idle talk, Even
in the things of this world it is folly to criticise aught
without knowledge; much more, then, in Divine
things. There we must be sure that we actually
have the Divine rule. Even entrance into the faith
does not take place blindly and without proof (John
vii. 17); the knowledge, that the gospel is what our
deepest necessity requires, admits of systematic de-
velopment as a branch of apologetic science. But
here Paul speaks of a trial, where a standing within
the evangelical faith is already presupposed, and the
question now is, whether this or that novelty is in
accordance therewith. On what assurance of the
truth the Apostle himself proceeds is shown by Gal.
i, 8. A trial, therefore, in the Apostle’s sense pro-
ceeds on the certainty of the fundamental anostolie
truth, Even De Werre does not claim, that the
rationalistic first principle, as to natural reason being
the judge of Divine revelation, is to be derived from
98 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
our passage. For, 1. he says that the object uf the
trial is uot revelation itself, but its reproduction,
application, appropriation by those Christianly in-
spired ; and, 2. that the rule is not to be the ration-
alistic reason (that unknown 2), but the Christian
πνεῦμα ; a legitimate trial requiring faith as a pre-
requisite. But then Dr Werre himself again in
s0me measure introduces rationalism, when he says,
1. that in Scripture we have simply the apostolic
reproduction of the original revelation (as if the
latter were not thus reduced to an « 7), and, 2. that
man carries in himself the germ of the πνεῦμα, the
reason, which, indeed, is first unbound and unfolded
through Christ; Christians, consequently, would have
to test by means of the Christian consciousness awak-
ened in them, with the Christianly enlightened rea-
son. But Christian consciousness is too weak an
expression for the πνεῦμα according to the sense οἱ
Scripture. For this supposes, not merely illumina-
tion, but regeneration, and so a real, practical pro-
cess of sanctification in submission to the word. At
all events, we attain to the πνεῦμα in quite another
way than that of criticism, Whoever has received
it, bears in himself the witness that the Spirit is
truth, and that this spiritual life is attained in no
other way than from this source. Comp. Gzss, Das
Zeugniss des Heil. Geistes in the Apologetische Bei-
trdge of Gzss and Riceenpacu, Basel, 18638. Hence
follows the right treatment of the extraordinary gifts
of the Spirit in different directions. The prophetic
element, awakenings amongst the people, and such
like, should not, alongside of the regular ministry,
be despised, or suppressed, but tested, and held to a
steady sobriety. And so, on the other hand, with
wegard to the gift of γνῶσις, a profounder scientific
wesearch and knowledge, against which there easily
‘arises in excited circles a spirit of contempt and dis
‘rust. The gospel, however, is no dead letter, but
itself invites to ever-new labor of thought. Nor is
the right of examination limited to teachers, or even
to a council of bishops, According to 1 Cor, xii. 10
the διάκρισις πνευμάτων is a peculiar charism, a kind
of receptive prophesying, incapable, therefore, of
producing, but of inestimable value as a sound coun-
terpoise to possible irregularities; a mark of the
ὁλοκληρία of an apostolic church, This gift must
show itself by its connection with the truth of God;
only one in-whom God’s word is a living, sanctifying
power gives evidence of the ability to test; and it is
then a spiritual labor of no slight character, nor to
be reached through external regulation. To train
the laity to a Christian self-dependence is the aim of
a truly evangelical rninistry. Where that gift is
present, there is possible a wise, confident treatment
of intellectual and spiritual movements ; people then
stop saying to one another what the Wiirtemberg
superintendent Weber heard from the peasant
MicuarL, Haun: ‘‘ How comes it that our parsons
are always preaching that men ought to be convert-
ed, and, when one is converted, they cannot bear
it?” to which, after being silent for some time, he
replied, ‘‘ God knows he ‘is right!” None the less
mindful, however, are we still of the truth, that it is
not everything claiming to :be Divine that is so; as
the lady Von Krispener confessed on her death-
bed: ‘Often have I taken for the voice of God
what was nothing but the fruit of my fancy and my
aps Yet she was able to.add: ‘‘ What good I
ave done will remain; what evil I have done, God’s
mercy will blot out.”
5. (Vv. 28, 24.) Peace is here properly to be
taken in its fulness of meaning, Hebr. bw. lifs
unimpaired (comp. ὁλόκληρος, DPW), the full feek
ing of life in the strength of the atonement, With
this agrees also the opposite, confusion (1 Cor, xiv,
33). This peace alone makes joy possible even in
suffering, and thanksgiving even in distress and
affliction. But God alone brings us to the enjoy-
ment of a true peace, not only with one another (Ὁ,
13), but first in and with Himself. This comes to
pass through an all-pervading sanctification. Spirit
and soul—the two designations may be used indiffers
ently, when the question is not about diversity of
functions, but solely about the one and the same
substance; thus ψυχή stands with σῶμα, Matt. x,
28; and again πνεῦμα with σῶμα, 1 Cor. vii. 34
(whereas here the point is, not simply the preserva.
tion of life, but sanctification and the service of
God); πνεῦμα with σάρξ (1 Pet. iii, 18,19; 2 Cor,
vii. 1) denotes the two ruling principles. But where
the exact testing and sifting of the motives of action
are spoken of, whether they proceed from above or
from beneath, there it is said that the word of God,
as a two-edged sword, pierces to the dividing aguns
der of soul and spirit (Heb. iv. 12). And 80 here
the discourse regards the sanctifying and keeping of
all man’s functions. For the spirit cannot truly
serve God, if soul and body continue in their natu.
ral state of estrangement from the life that is of
God, but they too must (slowly, gradually, with con.
flict and trial, with daily mortifying of the σάρξ, anu
yet with carefulness for the σῶμα) be drawn into the
sanctifying process, and that must be inwrought into
them. Otherwise our reason apologizes for sin; it
savoreth not the things that be of God, but those
that be of men; the conscience is lulled to sleep;
the emotions and feelings of the soul sway up and
down; the body is allowed to go unchecked in its
wants and impulses, The whole must be changed,
Very well Von GerLacu: The spirit of man is sane.
tified and kept, when God’s Spirit dwells in it and
rules it; the soul is sanctified, when the Divinely
sanctified spirit controls it, when all its feelings, all
its longings and strivings, however necessary to the
maintenance in man of his proper life, and to the
exertion thereby of an influence also on the world
around, are yet perfectly subordinated to God and
the spirit. The body is sanctified, when its instincts
and wants are ruled and regulated by the spirit
through the soul, and its members are made alto-
gether instruments of holiness. It might seem as if
in the sanctification of the spirit the sanctification of
the soul and the body were already included. But
it is of importance that the latter also is mentioned
here and frequently, to guard us against the danger.
ons error, that possibly the spirit might serve God,
whilst the soul and the body persist in serving sin.—
The Apostle here, as throughout the entire Epistle
(ch. 1.10; ii. 19; iii, 18; iv. 15), directs our view
toward the coming of the Lord. Then only will the
true judgment be held, as never once before the pri-
vate conscience (1 Cor. iv. 3-5).
No peace, therefore, with sin! In order to our
standing in that judgment, we need to place our re+
liance not on ourselves, but solely on the faithfulnesa
of God, Having begun His work in us, He will also
perfect it (Phil. i. 6; 1 Cor. i.9; x. 18: 1 Pet. i, δ).
Human exhortations and resolutions, necessary aa
they are, and though an emanation from God's faiths
fulness, an instrument in His hand, an occasion of
growth in a varied experience, yet do not carry
CHAPTER V. 12-24,
99
within themselves the guarantee of success. Only
that which the grace of God supplies is a pledge of
the greater gift: He will not forsake His own work.
This alone secures for us the possibility of reaching
perfection. Am I already holy? perfectly holy?
who would dare to make such an assertion, in pres-
ence of Phil. iii, 12; James iii. 2; 1 John 1. 8-10?
and still we are not at liberty to indulge ourselves in
acomfortable repose. Certainly the last text shows
us, how little 1 John iii. 9 is to be explained in the
sense of a frightfully erroneous perfectionism. Even
the maturest Christians, when dying, draw their com-
fort from the thought, not how holy they are, but
that they are in Christ. The holiness of the Saviour
covers their sins and imperfections. But this new
garment consumes the old man. Faith, which, ap-
prehended by Christ, apprehends Christ [Phil. iii.
12], is no idle amusement of vain hopes, but a going
forth out of ourselves, and a casting of ourselves
with all our powers on Christ. To be kept in Christ
with spirit, soul, and body, that is to be kept indeed.
The man who stands there is not yet, it is true, per-
fectly holy, but that is the point, nevertheless, toward
which he will strive heartily. Such is the evangeli-
cal doctrine of perfection. On the certainty of sal-
vation, comp. the Apolog. Beitrdge of Guss and Rie-
GENBACH, pp. 230-233,
HOMILETICAL AND PRACTICAL.
Vv. 12, 18. Heupner: Paul beseeches, A sen-
timent of cordial esteem and gratitude is something
so tender, that it does not at all admit of the co-
ercion of a command; especially esteem for our
teachers.—Berlenburger Bibel: What the Holy Spirit
might command, for that He beseeches and im-
plores—Zhe same: Know them; that it may not
be said: They knew nothing of Joseph.— Who labor
amongst (or on) you ; Zwinett: Non enim est otian-
dum, non stertendum. Et labor arduus est, predi-
care verbum Dei.—Catvin: From the number of
masters must be excluded all slow bellies [Tit. i.
Hel need Sd Bibel: Teachers are not called
to laziness, nor yet to an animal (mere outward bod-
ily) activity. Spiritual labor is the soul’s earnest
painstaking, wrestling, and searching, not only for
one’s self, but for others; a laboring in prayer and
patience (comp. 2 Cor. xi.; also Col. i, 29; ii 1;
Gal. iv. 19)—Heusner: Teachers desire to make
something of men; this labor is a great thing; but
τὸ is not always recognized as such.-To choose Jabor-
ing for souls as one’s exclusive calling is a service
that requires effort, and in which at the same time
the heart of faithful labor shuns admeasurement.—
Carvin: It is not in vain that these marks are
noted; by them believers are to distinguish the true
pastors.—Curysostom has already very unapostolic
effusions on ill-will towards the priests, through
whom alone we receive admission to the kingdom of
heaven and its ¢remendis mystertis—Hevsner: To
misapprehend those who wish us well, and to frus-
trate their labor, brings us sensible damage.—Berl.
Bib,: The labor divided into presiding and exhort-
ing.—If thou observest defects in the presidents, do
not withdraw from them thy loving intercession.—
To preside is not to domineer (1 Pet. v. 3; 2 Cor. i.
24).—The same: To preside is to lead the way, not
haughtily to tyrannize.—A legitimate presidency is
exercised in the Lord, therefore not in one’s own
hame. It is subject to the trial of spirits, But the
presidents are not merely the mouths by which the
church speaks; they serve the church as belonging
to Christ; they serve Christ in it—Admonition is
not the pleasantest duty, but the severest.— 774
same: Presidents must learn to have zeal with
knowledge, to correct with wisdom, to rebuke in
love.—The same: Exhortation includes all Divine
methods of admonition, encouragement, excitation,
It is the particular application of the word to this
and that person; not merely publicly, but in private,
Hevsyer: The love of an honest teacher has na
price ; only warm love is its worthy reward.
Diepricu: Quarrels and divisions easily occur,
when the preacher’s office is not honored.—On the
other hand, where there is a tendency to strife, there
the warnings of the presidents are disregarded.—
[Vauauan: Subordination is peace.—J. L.
[M. Henry: Ministers should rather mind the
work and duty they are called to, than affect venex
rae ia honorable names they may be called by.—=
[Lectures : Christian liberty not an anarchy.
All Church organization finds its warrant, vitality
and blessing in Christ, The whole relation of pastor
and people grows out of their joint relation to Him.
—Tarerscu: The Church, although composed of
members who are all called to be filled with the
Holy Ghost, has yet been from the beginning no#
mere Spirit, but the very Body of Christ, in which
every part has that place and duty which have been
assigned to it by God, and no other. The Church is
the most perfect of all organizations, and Christianity
the completion of all ordinances.—J. L.]
V. 14. Hevusyer: It is the duty of all to further
the teacher’s work, and to take part in his cares,
Rieger: There is nothing more unhandsome, than
when one will be everything, and is afraid of missing
aught through the co-operation of others; whatever
God grants to another to perform, that we ought to
enjoy as really a common good.—Zwineu1: It is the
duty of all to exhort one another, and so much the
less to be displeased, when others perform it.—By
no means should we leave exhortation to teachers,
and ourselves maintain a sluggish peace. It is not
to maintain peace, when no one dares to say aught,
and no one allows aught to be said to him. True
peace exists only where the truth sanctifies all_—
Every one is known by his neighbors better than by
his minister, from whom much is concealed.
Catvin: Remedia morbis sunt accommodanda.—
Hevsyer: It is truly a Christ-like work [ein wahres
Jesuswerk], to interest one’s self in souls for which
others regard labor as lost. Rude persons, who will
submit to no order, need earnest correction, reproofs,
challenges ; faint-hearted ones, the class opposite to
the rude, despondent, never satisfied with there
selves, need comfort; the weak, failing often, doing
their part imperfectly, need help and support; every
man needs patience, because every man has some-
thing about him that others find troublesome and
repugnant.—The sooner exhortation is given, the
easier it goes.—To comfort may prove wearisome,
especially when what is desired is not the evangelical
comfort, to be still under the hand of God.—Cat-
vin: When with one or two attempts at consolation
we do not reach our end, we easily become annoyed,
—Berl, Bib.: We must not take on airs with the
lowly, but put ourselves on their level—Those weak
in understanding, faith, love, inclination to holiness,
we must so much the less abandon to themselves.—
Patience is ποὺ indifference, for it endures what it
100 FIRST EPISTLE OF PAUL
TO THE THESSALONIANS.
recognizes as evil; therefore is it a grace, to be able
4o be patient (1 Pet. ii, 19).* Impatience is weak-
ness.—Srarke: This Divine disposition (to be slow
to wrath) we too should have in ourselves; as a fruit
of the Spirit (Gal. v. 22)—Every Christian has yet
his faults; what is there in me that others have to
bear (Eph. iv. 32)? Let us therefore exercise pa-
tience towards the members of our family, and not
merely towards strangers; towards those in a hum-
ble position, and not merely towards the eminent,
V.16. Hevsner: It is the duty of Christians to
maintain the spirit of love in the Church, and de-
stroy all seeds of bitterness.—Eye for eye, tooth for
tooth, is a principle of Divine justice; but selfish-
ness would execute it in an arbitrary style—Srarke:
To requite good with evil is devilish ; to requite evil
with evil is heathenish; to requite gocd with good
is commendable; to requite evil with good is Cbris-
tian.—Curysostom: What harm can be done to the
man, who is able even to requite evil with good?
Whereas the bee, along with its sting, parts with its
life—Abigail knew how to warn David. Zinzen-
dorf said, that his chief aim was to love those who
injured him,
Vv. 12-15. SrockmeyerR: The Apostle is con-
cerned about two things, that there be mutual ex-
hortation, and that peace be maintained. Both are
important; both must go hand in hand. Neither
should be a hindrance in the way of the other. The
one can prosper only when the other does; and the
welfare of the Church, only when both are duly re-
garded.
V. 16. Hevsner: The Christian is always under
the cross, and always in joy. Christianity the way
to true gladness. But the gladness of a Christian is
inward, deep, silent. And the path to this gladness
lies only through sorrow. Res severa verum gau-
dium.—There is much sorrow in the world ; but it is
only true mourning that is blessed (Matt. v. 4), The
work of God’s grace is the most glorious that can
gladden the heart of man. Joy likewise belongs to
the fruit of the Spirit (Gal. v. 22)—Rizcer: We
may even be assailed by a variety of fortune; only
the foundation of hope, as the proper source of
Christian joyousness, should under all changes re-
main the same.—Berl. Bib.: Many suppose that
there is not in the world a more wretched, unhappy.
man than a true Christian ; in this way the devil dis-
heartens people.—But prayerful joy alone is true
joy.—[Barrow’s Sermon on this text opens thus:
“ Rejoice evermore! O good Apostle, how accept-
able rules dost thou prescribe! O gracious God,
how gracious laws dost Thou impose !"—See also a
Sermon by Dr. Donne, and four by Dr. GaLz.—
2.1.
? 17, Zwiner1: True prayer is the lifting of
the heart to God, not empty, wordy babble.—Lv-
THER, in StarRKE: The whole life of a genuine Chris-
tian goes on continually in prayer, For, though he
is not constantly moving his lips or multiplying
words, yet the heart, like the artery and heart in the
body, goes on beating unceasingly with sighs, and
the more that blows, vexation, and distress become
severely afflictive and urgent, with so much the
greater force does this sighing and praying proceed,
even orally, so that you can as little find a Christian
without prayer as a living man without a pulse,
which stands never still, though the man is sleeping
or doing something else, and he is not aware of it.—
* [Τοῦτο γὰρ χάρις vt A—J. Lj
Rizcer: To pray without growing weary, without
yielding to hindrances, without despairing of the
salvation of God, is to pray without ceasing. All
sayings of Scripture must be reduced to practice als¢
in that Spirit by whom they were uttered ; under
whose auspices we never take aim too high, nor ig
any indulgence given to the sluggishness of the
flesh.—When you do not at once receive the thing
prayed for, do not therefore give over, _hold on
(Rom, xii. 12).—Berl. Bib.: Four great hindrances
to prayer: 1. too much outward business uncom.
manded by God; 2. too little subduing of the body;
3. too little privacy; 4. too great slothfulness.— Zhe
same: If thou wouldst not cease to pray, cease not
to desire. The fervor of love is the cry of the heart,
[Aucusring, as quoted by WorpsworTH: Continuoua
desire is continuous prayer. If you cease to desire,
you are dumb, you have ceased to pray.—J. L.J—
Κύκνια (in the Erfahrungen am Kranken- und
Sterbebette, p. 218) does not allow the validity of the
complaint: J cannot pray ; as you have complained
thus to me, a man, you can just as certainly sigh to
God, and say: Alas, O God, I can no longer prays
and so you are already engaged in prayer.—[See two
Sermons by Barrow on this verse.—J. L.]
V.18. That man is very unthankful to God, to
whom the righteousness of Christ and the hope of
eternal life are not of so much consequence, that he
can rejoice in the midst of sorrow. Thanksgiving is
a bridle on our desires, We are indecd permitted
to pray earnestly, yet so that God’s will be dearer to
us than our own.—RiecGER: One finds always occa-
sion for thanksgiving, when we learn to understand
how even that which seems adverse is thus well
arranged for the quelling of the flesh and its dispo-
sition, and for the relief of the Spirit— Berl. Bib.:
The best thanksgiving is expressed in obedience, so
that we again present to Him all that we have re-
ceived from Him.—Curysostom: Hast thou suffered
some evil thing? Why, if thou dost so choose,
there is nothing evil in it. Give God thanks, and
then it is changed into a blessing. With Curysos-
Tom it was an axiom: There is but one calamity, sin,
And after many sorrows he died with the words:
God be praised for everything! [δόξα τῷ Θεῷ
πάντων évecev.]|—To the thankful there is ever im-
parted an increase of blessing, Ps. 1. 28.* [A beau-
tiful hymn on this verse by Mrs. Meta HEvssER, see
in Scuarr’s German Hymn-Book, Philad. 1859,
No. 30.]
Vv. 16-18. SrockmeYER: In what way may we
attain to the ability of complying with the summons
to be always joyful? The will of God is first of all,
that thou too sbouldst be in Christ. Then hast thou
God for thy Father; then is thy whole life in God
and with God, with a heart that ever prays, that is,
is ever directed toward God. Then art thou joyful
in God (Ps. lxxiii, 25 sqq.), though not always tri-
umphing aloud. When in the very depths of the
soul is a still unreconciled conscience, no man can
be truly glad; but let the peace of God dwell in the
heart’s depths, and it is possible for thee, as a child
of God, to weep as if thou wept not—to be sorrow-
ful, and yet always rejoicing. 2. But how shall wa
attain to this sure and constant communion through
Christ with God? There are very many interrup-
tions to the course of our prayers; pleasure and sore
* (According to LurHeEr’s version: “ Wer Dank opfert,
der preiset mich ; und da ist der Weg, dass ich thm zeige dat
Heil Gottes."—J. L.]
CHAPTER V. 12-24,
10.
row find us often unprepared. Now even that must
incite us to prayer, and also to thanksgiving, If
still unable to give thanks for everything, we may
nevertheless in all things, at least for the earlier
blessings already received; not as if all that was to
go for nothing; till we learn also to give thanks
even for chastisement itself. But especially is that,
which God in Christ has done in thee, worthy of the
loftiest praise. To be still uncertain as to our gra-
cious state is a heart-trouble, sorer than all suffering.
Whereas to have found mercy makes temporal afflic-
tions light, We perceive also how little salutary
would be a time of undisturbed prosperity, in which
the heart would become corrupted and ever more
greedy. Not till sin and infirmity lie wholly behind
us, will our whole life be everlasting devotion and
unspeakable joy—Comp. Paut Guruarpr’s Hymn,
Nicht so traurig, nicht so sehr, &c.
V. 19. Srdmevin: The Holy Spirit in His gra-
cious workings is quenched by the pious against their
will through carelessness, so that the light of joy and
strength declines in them, and they have to rekindle
it with ardent sighs; but the ungodly suppress the
Holy Spirit’s knocking by wanton resistance.—Berl.
Bib. : Check the power of the Spirit neither in your-
selves nor in others. By dissipation amongst vani-
ties we quench the Spirit in ourselves. We should
always resist ourselves rather than others.—Riccer :
In things of the Spirit we do not exercise as much
reasonableness as in the affairs of civil life, where we
know how to turn to use the gifts and intelligence
of every citizen; whilst in spiritual things, on ac-
count of the apprehended abuse, we attempt an utter
extinction. Von Gertacu: One main cause of the
decay of our Church is, that the activity of the laity,
the manifestation of the gifts vouchsafed to them for
the common advantage, has no regular sphere of
operation (comp. 1 Cor. xiv.)—There the life is con-
tracted and withered.
V. 20, Hevusner: Prophesyings are, strictly
speaking, considered by the Christian; he is not a
sceptic, nor an unbeliever, but neither is he credu-
lous—Prophets appear even along with the written
word; only not in opposition to it; they are rather
those in whom the word becomes living, and through
them also for others. The Reformers were the
prophets of their century; SPENER one of those of
the century that followed. Nor was there wanting
to them also the stamp of the hatred which they had
to endure (Matt, v. 11, 12).—Berl. Bib.: We should
duly regard the manner in which God works won-
drously even in novices, and give the glory to Him
alone.
{On vv. 16-20 Bishop Brvermwas has Brief
Notes, and a Sermon on v. 18.—J. L.]
V. 21, Zwinert: Prove all things; that holds
good of things that are still doubtful, and respecting
which the judgment is still unsettled.— Berl. Bib. :
It is one thing, to prove; another, to destroy. For
the trial there is needed the Spirit of God, and a
humble mind, that will bend and bow.— Whatever
novelty presents itself is to be proved by the already
authenticated gospel. We are required to discern,
not only ungodly spirits, but likewise human admix-
tures with the truth. We are to allow ourselves to
be proved by the Spirit of God (Ps. cxxxix.), Hu-
man reason judges differently in different individu-
als, a0 long as we are unenlightened (1 Cor. ii, 14);
the Apostle’s exhortation is directed to such as
stood in the faith.
[Benson : What a glorious freedom of thought
do the Apostles recommend! And how contempti
ble in their view is a blind and implicit faith |
WaT&RLAND’s Sermon on this verse: I, Care and
discretion in choosing ; IL. Firmness and steadiness
in retaining.—J. L.
. 22, Verum index sui et falsi.—He1pErBera
Carecuism, Quest. 114: (We should) with earnest
purpose begin to live, not only according to some,
but all, the commandments of God.—SrockMEYER
Shun evil of every kind, even when there is no in.
tention of evil; when it is not a lie, but an error;
even when it is found in an otherwise well-enlight-
ened, respectable, beloved person; even when it ia
proposed in connection with what is true and good;
even when it has much that is plausible and attract.
ive. Whatever conflicts with the word of God ia
of evil, let it seem never so obvious.
V. 23. Without peace no sanctification [Cusp
Nock: God is first the God of peace, before He 38
the God of sanctification.—J. L.], without sanctificar
tion no peace.—RriEGER: Man can indeed do noth-
ing without God ; but God also will do nothing with-
out man, and the proof of his obedience at every
step.—StrarkE: Blessed the man, to whom God is a
God of peace in Christ, and not a God of vengeance
out of Christ.*—The God of peace has thoughts of
peace toward us.—Rigcer: Peace with God is first
of all the atonement, effected on the cross by the
blood of Jesus, and received by us in faith. But
here the idea is still broader, and embraces likewise
everything whereby God holds us in subjection to
Himself, so that all striving and cavilling against
God ceases, and on the contrary everything in man
submits itself contentedly under God, passes under
the easy yoke of Christ, is kept by a cheerful and
willing spirit to a joyful life according to the will of
God, and so peace with God and in God rules in the
heart, This God of peace, drawing us thus entirely
to Himself, by the very same means sanctifies us,
For truly our sanctification is the willing and con-
tented surrender to God, to His will and service, and
cleaving to Him forever.—This requires on our side
pursuit and effort, but in the strength which God fur-
nishes (Phil, ii, 12 sq.), Therefore, no peace with
sin, not even with any favorite sin; entire sanctifica-
tion is the aim.—Berl. Bib.: By the fall we are
wholly corrupted; the sanctifying process would
take possession of us wholly. Presently we are
afraid that we may become too holy.—[Bishop Wi1-
SON: spirit, soul, body. All these have been defiled,
and all must be regenerated.—J. L.]
V. 24. ΒΕΝΘΕΙ, : In this brief word is contained
the sum of all consolation.—Berl. Bib.: We must
not rest in the best of rules, but betake ourselves to
God Himself, Otherwise an idolatry grows out of
the rules.
[Vaucnan: God not only speaks, but will do,
With Him words are never disjoined from deeds,
nor promises from their performance.—J. L.]
Vv. 23, 24, Srockmeyer: From the Apostle’a
benediction, as earnest as it is comforting, we may
see that the question concerns a thorough sanctifica-
tion; 1. What is it? Not a superficial transforma,
tion here and there, but a renovation of our entire
nature; 2, Why is it so highly necessary? Because
that will be the subject of inquiry and judgment on
* (It is a still more serious thought, that as the God ot
vengeance, no less than as the God of peace, God is ix
Christ; John τ. 22; Acts xvii. 81; Rev. xix. 11-21; ὅτ. -
7. 1,..}
102 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
the day of judgment and decision of our eternal | What reason had the Apostle to pray for a perfect
destiny; 8. How is it possible? Not in our own| preservation of those elements (soul, body, and
strength; nor are we referred to ourselves, where we | spirit), unless he knew the reunion of all three, and
should find only weakness and corruption, but to the | that there is one salvation for them all? They will
steadfast, gracious will, and the thoughts of peace, | be perfect, who present all three blameless to God.—
of Almighty God.—[Irenaus, in WorpsworrH: | J. L.]
Vv.
Conclusion of the Epistle with Salutation and Benediction.
Cu. V. 25-28.
25, 26,27 Brethren, pray for us. Greet all the brethren with a holy kiss. 1
charge [adjure]’ you by the Lord, that this [the, τήν] epistle be read unto all
28 the holy* brethren. The grace of our Lord Jesus Christ 6 with you. Amen.’
ιν, 27.—A. B. D.! E. évopxigw [found nowhere else]; Sin. and most others, dpxigw, which is, indeed, more common
in the New Testament [Mark v. 7; Acts xix. 13;—the only other instances], and therefore, perhaps, in the present
instance merely a correction. [Lachmann, ‘Tischendorf, Alford, Ellicott edit évopx.—Nearly all versions and commenta-
ries give the full force of the Greek verb, as E. V. does in the other instances, and here in the margin.—J. L.]
4 -V, 27.—ayios is wanting in B. D. E. F. G. and in Sin. primé manu; but is found in A. K. L., Sin. secundd manu,
and in most of the versions. De Wette is probably right in holding, that it was omitted as being unusual and apparently
superfluous, rather than it was added ; it is found also at Heb. iii. 1. [It is omitted by Lachmann, Tischendorf, Alford.
Riggenbach brackets it in his version.—J. L.]
3 V, 38,---ἀμήν at the close is wanting in B. D.1 F. G.; most of the authorities have it, and so Sin. [The critica.
oditors generally omit it ; Riggenbach brackets.—J. L.]
EXEGETICAL AND CRITICAL. ceived and read in public by the presidents, requires
them, first of all, to salute and kiss all the brethren
1, (Ὁ. 25.) Brethren, pray for us (καὶ περί, | in the Apostle’s name. Ewaxp even asserts that vv.
Β. D.', is unsuitable [LacuMann inserts the καί in | 25-27, beginning so abruptly, were plainly added by
brackets.—J. 1.1). The closing words are concise | Paul in his own hand for the authentication of the
and hearty. First, he solicits intercession in behalf | letter, according to 2 Thess. iii. 17 (in pursuance of
of his apostolic calling ; this he frequently does, lay- | the untenable hypothesis, that our First Epistle was
ing stress upon it, and humbly suing for it (2 Thess, | rather the Second); and that these words, accord-
iii. 1; Rom. xv. 80; Col. iv. 8; Eph. vi. 18, 19; | ingly, were intended first for the presidents; Timo-
Phile. 22).* ΒΕΝΘΕΙ, notes that in the Epistle to | thy having probably informed him that our Second
the Galatians and in the First to the Corinthians he | Epistle (which was rather the First) had not been
does not do so, because he was there compelled to duly read in public before the assembled church.
admonish his readers with fatherly severity.+ | But even the appeal to 3 John 9 has no power to lift
2. (V. 26.) Greet all the brethren with a ‘all this out of the category of utterly groundless
holy kiss; φίλημα, a love-token (Rom. xvi. 16; ! hypotheses. In opposition to it Hormann properly
1 Cor. xvi. 20; 2 Cor. xiii. 12); φίλημα ἀγάπης reminds us, that the invitation in v. 25 is addressed
(1 Pet. v. 14); in the Latin Fathers, and first Ter- , to all the Thessalonians, and therefore also the next
tullian, oseulum pacis [signaculum pacis—J. L.], Vv. 26; hence: Deliver my salutation (in connection
also simply pax. The kiss, a general mark of salu. with the holy kiss) to all the brethren—this the Thes-
tation, especially in the East, was here to be hal- salonians did collectively, when on hearing these
lowed as an expression of brotherly love, and of the; words they kissed one another.
common joy in the Lord. It had its place especially 8. (V. 27.) I adjure you, &c.; ὁρκίζω or évop-
after prayer, and before taking the Holy Supper, Xc. | κίζω has also a different construction from the pres
According to Tertullian it was omitted on Good Fri-| ent, but here it is construed with two accusatives,
day (on account of the kiss of Judas). Later eccle-| one of the human person addressed, and another of
siastical rules (with a view particularly to cutting off| the Divine Person by whom the adjuration takeg
every pretext for heathen calumnies) insisted that | place (comp, Acts xix. 18); τὸν κύριον affording an
enly men should kiss men, and women women. The | indirect proof of the divinity of Christ [Deut. vi,
custom remained till the middle ages, and it still | 18; Is. Ιχν. 16; Matt. xxvi. 63.—J. 1.1. What fol-
prevails in the East at Easter (comp. Avcusti, Hand-| lows. might mean: that the Epistle be read by all
buch der chr. Archéol., 11. p. 118 sqq.). Because in | (dative after the passive); but better: that it be
the other Pauline passages it is said: ἀσπάσασϑε | read to (before) all, including also those who could
ἀλλήλους, but here: τοὺς ἀδελφοὺς πάντας, Du | not read; also before women and children; omnibus
Werte and Linemann infer that the Epistle, re-| auscwltantibus (BrnaEL), Not: acknowledged ag
genuine ; which is against the usage, and equally at
variance with the state of the case, the Second Epis-
9. (Comp. 2 Cor. i. 11; Phil. i. 19; Heb. xiii. 18—J.L.] | tle having first to speak of spurious Epistles. Before
+t [Brneex also remarks that this request is wanting : ΜΝ ad
witdatin tn the Epistle to "Tunethy and Titus, either be αἰ is : a etlren, to wit, in Thessalonica ; not abroad
cause Paul addressed them as his sons, or because he could | 2 Macedonia generally (Benes [Wornswortn )
elready count on having their intercession.—J. L.] for that must have been expressed, But why tl
CHAPTER
V. 25-28. 108
urgent, solemn adjuration? For in the supposition,
that we need not take the strong expression so
strictly [Jowrrr], we dare just as little acquiesce in
this instance as at 1 Cor. viii, 18 and Rom, ix. 8.
Everywhere the Apostle has his good reason for
speaking so. Already ΤΉΒΟΡΟΒΕΤ and then OLs-
HAUSEN conjecture that there was a slight feeling of
distrust that the presidents might not read the Epis-
tle to all; Canvin and Von GeRLacH suppose either
that malevolent, envious persons might suppress the
letter, or that a false prudence and caution might
communicate it only to a few. The latter idea is
more conceivable than the former. But without
clearer evidence it is scarcely right for us to take up
a reproach against the presidents. The incidental
disturbances at Thessalonica really proceeded from
the ἀτάκτοις, and the most that was to be appre-
hended was, that all (presidents or others) might not
have exactly the right tact in dealing with them. It
is not said: τῇ ἐκκλησίᾳ (comp. Col. iv. 16), but
emphatically: to all the brethren; De WettrE: as
much as to say, that no one should miss the reading.
Lhere is no foundation for Baur’s statement (Paulus,
p. 491), that the view of a later period betrays itself,
according to which the apostolic letters had the au-
thority of sacred things, to which due reverence was
to be shown by a repeated reading in public, and
that Paul himself could never have found it neces-
sary solemnly to adjure the churches, that they
should not leave his letters unread. But that he
does not do at all; only that the Epistle shall not be
withheld from any one, for this he makes them an-
swerable before God; and as to a repeated reading
for the sake of showing honor (a strange idea in
itself), there is again no mention of it, as the very
aorist infinitive shows (Linemann).*—But why,
then, this urgent exhortation? There is no second
instante of it, and to us, with our inexact knowledge
of the circumstances, it is not perfectly intelligible.
But, remembering how greatly he longed to see the
Thessalonians (ch. iii.), we understand thus much,
that he considers it of high importance that his writ-
ten exhortations should come straight to all, and
have their influence on all, in order that no false
reports may arise from a false reserve; also that no
one may be allowed on any pretence to avoid hear-
ing them, and that generally all discrepancies may
be at once crushed in the bud. Hormanwn refers
to the circumstance, that the Thessalonians, who
yearned so earnestly for Paul’s personal return,
might be tempted somewhat to undervalue the writ-
ten substitute for that; and this he guards against.+
—This passage by no means implies the existence of
a series of apostolic letters; on the contrary, we
rather get the impression that writing to churches
was still a new business for him, and hence his ex-
* [ALForp likewise uses this argument from the aorist in
favor of a single act. But it “must certainly not be
pressed,” says Exxicott, (“85 this tense in the infinitive,
especially after verbs of ‘hoping,’ ‘commanding,’ &c., is
often used in reference not merely to single acts, but to
what is either timeless .. ., or simply eventwal, and depend-
ent on the action expressed by the finite verb.”—J. L.]
Τ [Exuicott: “We may perhaps fall back on the reason
hinted by Taeoporer and expanded by recent expositors,
—that a deep sense of the great spiritual importance of this
Epistle, not merely to those who were anxious about the
κεκοιμημένοι (ch. iv. 13), but to all without exception, sug-
ested the unusual adjuration.’—Lectures: “It was well
fant the common right of ‘all the holy brethren’ to the
possession of the apostolic writings should be thus ex-
licitly endorsed on the very first of the canonical Epis-
es."—J. L.)
ceeding anxiety that the Epistle should act on all
This First Epistle he recommends to be read, as
Moses and the Prophets were read (Deut. xxxi. 11
sqq. BEncet.),
4. (V. 28.) The grace, &c. 80. εἴη, ἔστω; the
ordinary benediction at the close of the Epistles;
somewhat shorter still, 1 Cor. xvi. 23 [according to
the reading that omits ἡμῶν.---ὦ, L.]; shortest of
all, Col. iv. 18; for the most part rather more ex
tended; but always somewhat similar. This all
need, At the beginning and end of the Epistles he
desires grace for the readers, and that the grace of
Jesus Christ. And this implies not merely that
Christ is alive, but that He is Divine. No one would
venture to wish for his readers the grace of any
mere man.
DOCTRINAL AND ETHICAL,
1. (V. 25.) Advanced Christians are readily for.
gotten by us in our intercessions, which we regard
as less necessary for them, and we think perhaps
that they pray themselves, and better than we. We
do not reflect, that they are also the most exposed to
the enemy, and must contend in the front rank.
2. (V. 26.) Even without the external form,
recommended by the Apostle, a hearty brotherly
love is a possible thing. And yet it is true that
there can scarcely be a prevailing neglect of all the
evidences of love, and Christian love itself not grow
cool. External rules are of no avail; but the ten-
dency of the inner life creates for itself loving
manifestations,
8. (V. 27.) The earnest adjuration shows that
Paul perceives how it is the aim of the enemy of
truth to withdraw it from the people.—CaLvin:
There are always to be found those who will deny
that it is well to publish what they yet acknowledge
to be good.—BrnaeL: Quod Paulus cum adjura-
tione jubet, id Roma sub anathemate prohibet. The
passage is fatal to all Bible-prohibition.—Berl. Bib. :
He must have noticed that there were asciolists
amongst them, who might say: Who knows whether
it is suitable for all (ch. v. 19; iii, 5)? Who then
will now pretend, in contempt of such an adjuration,
to forbid the laity to read the Scriptures ?—Where,
too, is there even a trace of any fixing of an authen-
tic interpretation?—[Benson: Paul did not look
upon ignorance to be the mother of devotion;
neither did he recommend it to them, before they
read the Scriptures, first to read a system of divin-
ity, drawn up by uninspired and fallible men.—
WorpswortH : This public reading of the Epistles
was a Divine provision made by the Holy Spirit
Himself, not only for the public promulgation of Hia
own will and word, but for the perfect assurance and
unswerving belief of all reasgnable men in the genu-
ineness, authenticity, integrity, and inspiration of
that word.—J. L.]
HOMILETICAL AND PRACTICAL.
V. 25. Berl. Bib.: Pray for us; I need it as
well as you.—TuzoporetT: 1. He desires their inter-
cession; 2. gives them an example of modesty.—
Berl. Bib.: In the Church militant one member
should help another, ard may well seek that other's
help.
104 FIRST EPISTLE OF PAUL TO THE THESSALONIANS.
[Barnes: There is no way in which a people V. 27, Earnestness adjures.
can better advance the cause of piety in their own Vv. 25-28. A church is well guarded, when 1.
hearts, than by praying much for their minister— | mutual intercession is cherished in it; 2. brotherly
9.1. love is alive in it; 8, the word of God is rightly and
. 26. Berl. Bib,: The holy kiss is opposed to | faithfully dispensed; and 4, the grace of Jesw
the false kiss of the world, Christ rules over all,
THE SECOND EPISTLE OF PAUL
TO THE
THESSALONIANS.
INTRODUCTION,
—+—
481. OCCASION, TIME, AND PLACE OF WRITING.
‘Taz Second Epistle, on the whole, indicates the same state of things as the First, and
moves also in a similar circle of thought. Here too we still find no sort of reference to any
Jewish-Christian adversaries of the Apostle, Silvanus and Timothy are still as in the First
Epistle his helpers, and joined with him in the composition of the letter. From this very
circumstance it may with great probability be inferred, that this Second Epistle also was
written at Corinth. After the period marked in Acts xviii. we no longer find Silas with the
Apostle. But when the subscription says, from Athens, that is here as erroneous as in the
First Epistle. As regards both the situation of the Apostle and the state of the church we
may observe in the Second Epistle a further development, which shows us that it was written
some time after the First; not too soon after, for the First Epistle must have been in opera-
tion for some time, if we are to account for the appearance of spurious Epistles (ch. ii. 2);
nor yet too long after, certainly not after Paul had left Corinth, for ch. ii. 5; iii. 8, 10 imply,
as BLEEK properly remarks (in his Introduction), that Paul had been but once in Thessa-
lonica.* Paul has to endure an obstructive hostility (ch. iii. 1, 2); and this agrees with the
latter period of his stay at Corinth (comp. Acts xviii. 9, 12). Moreover, there are branch-
churches near Corinth (ch. i, 4); which implies that Paul had already been working there
some time (comp. 2 Cor. i.1; Rom. xvi. 1). In Thessalonica, on the other hand, the develop-
ment shows itself in three particulars, of which Paul must have been apprised orally or by
letter :
1. An outbreak of new persecutions (ch. i. 4) brought with it the necessity for new con-
firmation in the faith.
2. The excitement in regard to the expectation of the Advent had increased, but in a
modified form, They no longer entertained any solicitude as to the dead; on that puint 1
Thess. iv. 18 sqq. had given them sufficient light ; but as they did not receive the instruction
as soberly as 1 Thess. v. required, so their minds had been agitated in another way, partly
through terror and consternation, partly through a vehement longing, whilst they supposed
that Christ’s return was immediately imminent. Suggestions that claimed to be from tha
Bpirit, and even forged apostolic letters (or at least one letter) increased the violent commo
Φ (See Introduction to the First Epistle, p. 9, and foot-note.—J. L.]
106 SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
tion (ch, ii. 1, 2). To correct this error, the Apostle insists on the terribly grave character of
the catastrophe, that was still to be looked for previously. For believers, indeed, the result
will be a happy one; but first the severe trial of the dominant apostasy, of the Antichristian
period, will be gone through; and, until this passage is effected (which something at present
restrains), the dawn of Christ’s blessed Coming is not to be expected. It is not satisfactory
to say with De Werrs, that Paul seeks to cool off somewhat the too lively expectation,
Rather, he seeks to deepen the too lightly cherished hope, and prepare the readers for a time
which will be more trying than they supposed. Here likewise, though in a different direction
from 1 Thess, iv., it again appears that they were still too little reconciled to the serious path
of the cross and of death, and too readily overlooked the ὠδῖνες. :
3. It is probably connected with this, that the outgrowth of a disorderly, lazy officiousnesa
had not declined, but had deplorably increased. If their thought was: ‘ Now, indeed, every-
thing that exists is presently dissolving!” so much the more might many break bounds,
Against this the Apostle directs, ch. iii, 6 sqq., his sharp word of reproof, and enjoins sterner
measures of discipline.
Thus the Second Epistle throughout presupposes the First. The First relates the history
of the conversion of the Thessalonians; the Second shows us the progress of their develop-
ment. The First treats of the possible nearness of the Advent; the Second corrects a mis-
apprehension of this doctrine. The First gives friendly warning against a spirit of disorder;
the Second is required to attack more sharply this stubborn evil. Besides, 2 Thess. ii, 15
refers to the First Epistle (tbe reference at least dcludes our First), and 2 Thess ii. 1 to1
Thess. iv. 17.
Some expositors, it is true, would invert the relation. In the first place, GRorrus supposed
that the Man of Sin (ch. ii. 8) was the Emperor Caligula, who attempted to place his statue
in the temple; moreover, that ἀπ᾽ ἀρχῆς (ch. 11. 13) is only to be understood by supposing
that the Epistle was addressed to Jewish Christians who had come from Palestine, and
amongst them Jason; finally, that the mark of genuineness (ch. iii. 17) is to be regarded as
a notice communicated by Paul to his readers at once in his first letter. But the whole of
this is utterly arbitrary. A mark of genuineness was not wanted by readers until spurious
letters were forthcoming, and this again is not conceivable prior to the existence of genuine
letters. Nor are the Palestinian recipients of the letter anything but a fiction, invented to
render somewhat more plausible that which contradicts all chronology, the reference of the
second chapter to Caligula.
Less impossible @ priori is Ewaup’s hypothesis, that the Second Epistle, put last as being
the shorter, is rather the First, and indeed written from Bercea; that Paul therein corrects the
misunderstanding in regard to his preaching of the speedy Advent; that only by this correc-
tion is there explained that anxiety on account of such as died before the Advent, which he has
now occasion to remove in his second letter (1 Thess. iv. 13 sqq.). It is certainly not ἃ priors
impossible, that from a misunderstanding of 2 Thess, ii. there should have arisen such an
anxiety as 1 Thess. iv. implies, though we would still find more natural a different effect of
2 Thess. ii. But the entire relation of the two Epistles is not at all satisfactorily explained
by Ewaxp’s method. In a first letter we can understand the fact and reason of Paul’s revert~
ing so particularly to the history of the conversion of the Thessalonians (on that point comp.
the exposition of the First Epistle) ; in a later letter, after that our Second had preceded as
the First, we should no longer comprehend it; nor again the fact, that our First Epistle
should be so entirely silent respecting the Second, in that passage (1 Thess. ii. 15 [5] sqq.)
where the Apostle recounts all his cares and efforts in behalf of the Thessalonians, Of the
mention of the churches, in which Paul gloried in the Thessalonians (2 Thess, i, 4), Ewan,
who makes him write so at Berea, has no other than a very forced explanation. At 2 Thess,
ii. 2 Ewaup himself has to admit, that from that it is evident that our Second Epistle had
already been preceded by an earlier Epistle; and should that have been, not our First, but
another lost one? : That were, however, a groundless conjecture. Nor is there at Bercea
adequate opportunity for the vexations which the Apostle had to suffer, ch. iii. 2; for when,
8.2. GENUINENESS OF THE EPISTLE. 10?
after some time of unobstructed activity in that city, the agitators arrived from Thessalonica,
his sojourn there came immediately to an end (Acts xvii. 14). So we will rest in this, that
the old established succession of the two Epistles is likewise the correct one.
9 2. GENUINENESS OF THE EPISTLE.
The external evidence of the Second Epistle is precisely the same as for the First, and aa
for the Epistle to the Galatians. An allusion to 2 Thess. 111. 15 sq. see in Potyoarp, Phil. 11.
If the First Epistle has on a close examination of even its minutest features proved itself to
be genuinely Pauline, that of itself tells in favor also of the Second. The latter likewise hag
never been suspected until the 19th century, and then on so-called internal grounds; first by
Jonn Ernst Caristian Scumipt, who began (1801) with merely explaining ch. ii. 1-12 as a
Montanistic interpolation, and subsequently called in question the whole Epistle. Dz WrrTm
took sides with him in the first edition of his Hinleitung [Introduction to the New Test.—J,
1.1, but subsequently he himself refuted the grounds of doubt. On the other hand, Kern
attacked the genuineness of the Epistle in the Tibingen Zeitschrift, 1889, I.; after him
Baur, Paulus, p. 485 sqq., and in a modified form in his and ZeuiEr’s Theol, Jahrd., 1855, ΤΙ,
p. 150 sqq.; most recently Hineenretp (who regards the First Epistle as genuine) in his
Zeitschrift fir wissensch. Theologie, 1862, IIL. p. 242 sqq. Amongst the defenders of the genu-
ineness are especially to be named GuERICKE, Bettrdge, 1828; Ruicun, authentia posterioris
ad Th, epistole vindicie, 1829; Lanan, Das apost. Zeitalter, 1. Ὁ. 111 sqq.; the expositors
Lijnemann, 2d ed., with special thoroughness, and Hormann. Nothing but what Hinexn-
FELD brings forward of his own remains still unanswered.
Many of the scruples alleged are in the highest degree trifling. One time the Second
Epistle should be too like the First, merely an imitation; then again the expressions (of
which every Epistle contains a number), that cannot be matched out of other Epistles, are
urged as grounds of suspicion. In truth, the Second Epistle has no greater resemblance to the
First than the Epistle to the Ephesians has to that to the Colossians, or than many passages
of the Epistle to the Romans have to the Epistle to the Galatians; it has, besides, its alto-
gether definite and appropriate aim. Nor are the peculiarities of expression for that reason
unpauline, as the exposition will have to show. Amongst other points, indeed, HincEnFELD
thinks that ch. i. 6,7 has an unapostolic sound, as if one merited the kingdom of God by
suffering ; moreover, that in ch. ii. 15 we light upon an almost Romanizing recommendation of
the Apostle’s oral and written traditions in general, and so forth; but others will have diffi-
culty in seeing in what way the latter text is so essentially different from 1 Cor. xi. 2 or xv.
8; and as for the former and others such, it is the less necessary to anticipate the exposition,
as the result in reference to the question of genuineness is in any event too unimportant;
indeed, HitemnrexLp himself does not in this relation go further than to say (p. 245): “ Cer-
tainly we are here brought at least to the extreme limit of the Pauline mode of statement.”
A ground of suspicion, on which Baur especially lays stress, is what we read in ch, 11, 3
of forged letters of the Apostle, taken in connection with the token by which according to
ch. iii. 17 the readers were afterwards to recognize the genuineness of an apostolic document,
The former passage Kern would not understand of a spurious letter, but rather that it speaks
of a misconstruction that had appeared in Thessalonica of the First Epistle. And so it is
understood also by Bueex (Hinl., p. 886), who yet regards the Second Epistle likewise as
genuine; but in consequence of that interpretation his explanation of ch. 111. 17 proves to be,
as HinaENnrEeLp properly remarks (p. 263), very unsatisfactory. If, however, ch. ii, 2 speaks
of a forged letter, as almost all since Ortezn have understood, then it is held to be incon-
ceivable that such a thing should have occurred at so early a period; also that Paul could
not. possibly have thought already in the beginning, when he had as yet written very few let
ters, of setting up a mark of genuineness for all subsequent letters: “This is the sign in
every Epistle, so I write;” that, moreover, the similar phrase in 1 Cor. xvi. 21 is the natural
expression of his love in the salutation, whereas here, in an altogether unpauline manner, it is
£08 SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
made the mark of distinction between genuine and spurious letters; that this takes us toa
time when spurious letters had come to be known, and there was occasion to ask for the testa
of genuineness,
These arguments lose every appearance even of validity, as soon as we realize to ourselvea
the state of the case. The point was, to secure the Thessalonians against repeated deceptiun,
and for this the best expedient was the precaution that Paul bit upon: “So I write; let no
future .etter be put upon you as sent by me, which does not contain the salutation written by
mine own hand.” Now, it is true that only in other two instances, 1 Cor. and Col. iv. 18, do
we meet with the same clause: “ The salutation by the hand of me, Paul,” and in neither of
these two places is the same object asserted as in our text. So much the less could a forger,
with this and other Epistles before him, have thought of writing: This is my token in every
Epistle. For, in fact, he did not find it stereotyped in all the Epistles. But the real Paul
might so write to the real Thessalonians, whilst using the salutation of cordial love (and this
it certainly was in our Epistle likewise first of all) as at the same time a precautionary meas-
ure. The salutation was as to its contents a token of love; as to its form, as being written
by Paul’s own hand, a token of genuineness. But with this it is not at all necessary to
suppose, that the same words must continually recur; the only thing required was the auto-
graph subscription. In what way Paul understood the word would be perfectly plain to us,
if we possessed a third Epistle to the Thessalonians. It is true, indeed, that such a provision
could only have been suggested to Paul by the fact that spurious letters were already known ;
but according to ch. ii. 2 this was precisely the case. After the Apostle’s death the tempta-
tion to such forging of letters might easily make itself felt; but why not as well in those
times when writing to the churches was still a new thing, so that in any greatly excited circle
such a letter readily seemed to be the appropriate means for securing an entrance for peculiar
notions.
Thus regarded, everything becomes intelligible; on the other hand, what these critics
charge upon the forger is utterly incomprehensible. Looking at the matter in a purely
rational light, how foolish would it have been for any one, who desired to forge a letter (and
the case, we see, actually occurred), to draw attention so pointedly to this consideration:
Suffer no spurious letter to be imposed on you, that has not my own subscription. Was he,
fprsooth, even in his autograph to imitate the Apostle’s handwriting? That would not
merely have been foolish, but it would have betrayed such a degree of callous obtuseness of
conscience, as could never be reconciled with the character of holy earnestness and thoughtful
purity, by which undeniably our Epistle likewise is distinguished. In fact, to infer that the
more positively any one says: I am the Apostle, there is the stronger ground for suspecting
that it is not true—this is surely unjust, so long as the impossibility of his speaking the truth
is not shown conclusively. In the Epistle to the Galatians the Apostle speaks with far larger
reference to his own person, and yet no one questions the genuineness,
The main ground of doubt, and really the only one that comes into serious consideration,
is the contents of the section, ch. ii. 1-12. It was from this point also that Scumrp1’s first
doubt started. It is asserted that the doctrine of the Antichrist, which is here presented, is
not Pauline. But in this, by dint of reasoning in a circle, people cut out and fashion for
themselves a fictitious Paul. Yet what Paul says about the groaning creation occurs only in
Rom. viii., and the prospect he holds out of Israel’s conversion only in Rom. xi. Is therefore
the Epistle to the Romans to be regarded as spurious? On the whole, there is scarcely an
Epistle that does not contain some point of doctrine peculiar to itself.
It is said that the expectation of Antichrist rests on a Jewish foundation, especially on the
prophecy of the book of Daniel; that by the development of that arose the Christian apoca-
lyptic doctrine; that, as for this being found also in Paul, there is nothing to object to that,
since in other respects also he discovers a way of thinking and looking at things that is per-
vaded by Jewish elements; but that we should beware of attributing to him more of what is
Jewish, than can on decisive grounds be established. We shall better describe the true state
of the case, if we say that the Apostle’s faith and thought are rooted in the Old Testament
§ 2. GENUINENESS OF THE EFISTLE. 109
revelation. What, then, is really Pauline is not to be determined @ priori, but gathered from
the sources ; and of these we shall not pronounce any to be spurious, merely because it pre
sents something also that is peculiar, so long as it is not shown that this peculiarity contras
dicts the nature of the Apostle. But in the question before us this is not at all the
case.
Baur, indeed, will detect a great difference between the Epistles to the Corinthians and
those to the Thessalonians. The truth is, that here as there we find original features, which,
however, most beautifully complete one another. Thus it is with the being clothed upon
[2 Cor. v. 2] and changed (1 Cor. xv.), and then the being caught away into the clouds
(1 Thess. iv.) ; the one thing necessarily requires the other. Of the same sort is the relation,
when 2 Thess, ii. speaks particularly of Antichrist, whereas 1 Cor. xv. designates death as the
last enemy, and so intimates that, prior to the last enemy, other enemies are to be overcome,
That 1 Cor. xv. specially harmonizes with Ps. cx., and 1 and 2 Thess. with Daniel, we readily
grant; only this proves no contradiction and no difference of authorship. The two supple:
ment each other in the same way as do Rom. v. and 1 Cor. xv. But we shall by no meana
reckon the doctrine of Antichrist among Rabbinical notions, if along with Daniel, Ps. cx., and
other Old Testament places, we think of 1 John ii. 18, 22; iv. 8; 2 John 7; and the Apoca-
lypse.
It is true, they would even form an inconsistency between 1 Cor. and 2 Thess. There, it
is said, Paul hopes to live till the Advent, whereas here the aim already is by means of a cer-
tain theory to account for the fact, that the Advent cannot yet occur so soon. This, it 18
alleged, at once implies a tedious, fruitless expectancy, on account of which the non-occur-
rence is explained on the ground of a certain hindrance; and altogether the prospect carries
us to the end of the Roman monarchy, far beyond the stand-point and time of the Apostle.
But if Paul looked for the Advent as possibly occurring soon, why might he not also think
of the antichristian domination as occurring soon and speedily expiring? he even says him-
self, that its beginnings are stirring already. There is not a word of correction for such as
perhaps began to go astray, because the Advent was so long in coming; on the contrary, Paul
sets right only those who supposed that it was even now at the door, and thereupon too
lightly overlooked the severe path of the cross and of death, through which they had first to
pass. The Apostle merely reminds them of this, but he does not say: It will tarry for a long
time yet. Linemann is quite right in comparing the prophecy of Israel’s conversion (Rom.
xi. 25 sqq.), of which it might likewise be said, and with just as little reason as of the
prophecy in regard to Antichrist, that it points far beyond the stand-point and time of the
Apostle. Besides, was not the expectation of the Advent of itself an outlook to the end of
the Roman monarchy ?
Baur himself, moreover, as good as abandoned that argument, when in 1855, in a new form
of his hypothesis, he designated the year 68 as the earliest date of the Second Epistle to the
Thessalonians. Is it not strange that what was to arouse suspicions against Paul is, a few
years after the Apostle’s death, accepted without any suspicion at all, as soon as the matter
concerns a forger? Already KERN puts the composition of the Epistle into the time between
68 and 70, between Nero’s death and the destruction of Jerusalem. For the Antichrist, he
thinks, is Nero, whose return, as Rev. xvii. 10, 11 is supposed to show, was looked for; the
κατέχων, again, being Vespasian, and the falling away the detestable wickedness of the Jews in
the Roman Empire. But ΠΕ Werte and Lineman properly declare against such an infusion
of the political element into the interpretation of our passage. Baur, on the other hand,
going still farther in the track of KERN, comes to this result: that the Second Epistle was
written soon after the year 68, but the First Epistle considerably later, after that the expecta-
tion of Antichrist had in consequence of his non-appearance subsided (against the latter
point see the Introduction to the First Epistle); that, in particular, in 2 Thess. ii. we already
have an example of specifically Christian apocalyptic doctrine; that Antichrist is none other
than Nero, and that the statements of our Epistle presuppose the view of the Apocalypse;
that the divine worship, which according to Rev. xiii. 12-15; xix. 20 is paid to the Beast,
110 SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
agrees with 2 Thess. ii. 4; and so the Beast which was, and is not, and shall be * (Rey. xvii.
8), to wit Nero, who passed for dead, but who should come again, is meant also in 2 Thess,
ii. 6, 7; that the σαλευθῆναι of 2 Thess. ii, 2 has reference to the agitation about the pseudo-
Nero after Galba’s death, of which Tacitus, Hist. ii. 8, gives this account: Achaia atque Asia
falso exterrite, velut Nero adventaret: vario super exitu ejus rumore, eoque pluribus vivere eum
Jingentibus credentibusque (BAUR thinks this delusion was of Christian origin, but what followa
does not fit the Christians). Inde late terror, multis ad celebritatem nominis erectis, rerum novar
rum cupidine et odio presentium, Gliscentem in dies famam fors discussit,
There are altogether three spurious Neros recognized : this one the first; a second in the
year 832 U. O. under Titus in Asia Minor (according to Zonaras); the third, twenty years
after Nero’s death under Domitian, of whom Tacitus, Hist. i. 2, makes mention (comp. Sueto-
nius, Nero, 57): Mota prope Parthorum arma falsi Neronis ludibrio. Our place, says Baur,
refers to the first, as is indicated also by the excitement in the Christian regions of Achaia
and Asia. The Epistle, he thinks, was written after that, 1. the σαλευϑῆναι, that is, the com-
motion occasioned by the pseudo-Neronian disturbances, was now passed, the famam fors
discussit had occurred, and the futility of the affair was already demonstrated. He supposes
that the κατέχων was Vespasian, but that whether the temple in Jerusalem was still standing
is doubtful, since ch. ii. 4 may be explained otherwise (Jahrd., p. 158). According to this
scheme, the author wrote, 2. not until the Apocalypse was pretty generally recognized ; and
his object was to impress on his readers the wisdom of letting the mistake which had been
committed teach them this lesson, that the Advent cannot come before Antichrist comes, nor
Antichrist without the apostasy, nor that without the removal of the κατέχων ; consequently,
Vespasian must first be overthrown! and Antichrist must show himself as a wicked despot,
and set himself up as God. For the future, therefore, let us be circumspect, and not suffer
ourselves to be deceived by any jfalsi Neronis ludibrium.
This entire hypothesis, however, stands in glaring contradiction to the plain tenor of our
Epistle :—2 Thess. ii. 2 does not at all sound as if Christians had to be corrected, who had
already once allowed themselves to be deceived into the notion that Antichrist was present,
and to them it had now to be said: No doubt He will come, but you must be far more heed-
ful in the examination of the signs. The Apostle rather speaks to such as suppose that the
Lord is here, and they must be reminded that Antichrist comes first. The σαλευθῆναι of 2
Thess. ii. 2 has a quite different motive from that which BAUR imputes to it. But generally,
even as regards the Apocalypse, the whole issue of fantastic, politico-spiritual allusiveness, is
by no means the result of correct exposition ; and in the case of our text such ideas are noth-
ing but a sheer importation. Bavr’s concession (p. 163) is worthy of note, that there is not
one of the features in 2 Thess. ii. so specifically Neronian, that the author would bave to be at
once set down as having failed in his part. Baur sees nothing in this but the prudently sus-
tained effort to pass for the Apostle Paul. But is it not more prudent, that is, more natural,
to admit that the writer is not merely acting a part, but is really the Apostle Paul? If that
is the case, and if Paul wrote the letter in the year 54 at the latest, and had already the year
before, according to 2 Thess. ii. 5, preached the same thing orally, it then follows that Paul
had spoken to his Christians of Antichrist even before Nero became Emperor. Linemann
also is quite right in his remark (and so Ewatp, p. 29), that the description in 2 Thess. ii., as
compared with the Apocalypse, appears still to be very simple and little developed, and there
fore of an earlier date than the latter.
It is at any rate strange, when HILGENFELD expressly asserts to the contrary, that 2 Thess,
ii, as contrasted with the Apocalypse, shows an important advance in eschatology, and
belongs to a far later period. The result of his combinations is to remove the composition to
the time of Trajan. In the mystery of lawlessness he would recognize the Gnostic heresies;
most arbitrarily ; since the worship of a supreme Deity is something quite different from self.
deification, The writer, according to Hirernrexp, is led to speak of the κατέχων by the fact
* [According to the better reading, καὶ répeorat.—J. L.]
8 8. COURSE OF THOUGHT IN THE EPISTLE, 11
of a longer delay having already occurred than the Apocalypse gave reason to expect, and
therefore also the Second Epistle is in irreconcilable contradiction to the First, which accord
ing to HiucENnreip is genuine. The doctrine of the First Epistle, that the day of the Lord
comes quite suddenly and at a time that cannot be calculated, like a thief in the night, is not,
he says, the doctrine of the Second, which rather specifies very distinct tokens of Christ’s
return, to wit, the rise of the apostasy, and the self-deification of the Man of Sin. Had Paul
really- taught thus in Thessalonica (v. 5), he would thea in the First Epistle have again com
pletely renounced his own doctrine. But the whole of this assertion is perfectly groundless,
As regards the κατέχων, we cannot here further anticipate the exposition; every one must
allow that an explanation which leads to such a result as that of H1LcENreLp, cannot at least
be ὦ priori the only possible one. But that the signs of the time, mentioned in the Second
Epistle, are to be considered as in irreconcilable contradiction to the coming as a thief in the
night, is an extremely arbitrary assertion. Certainly the time and the hour are not at all
thereby determined, and, on the other hand, to regard the signs of the time is everywhere
required of the disciples. Even the First Epistle furnishes such a sign, namely, the utter,
careless security itself of those who are no disciples (ch. v. 8). The apostasy, of which the
Second Epistle speaks, is nothing but the highest development of that evil disposition, and
when the deceptive power of the Man of Sin comes to an end in the Lord’s taking him
away* by the Spirit of His mouth (2 Thess. ii. 8), that will be the consummation of those
pangs which come suddenly on her who is with child (1 Thess. v. 3). The whole is aimed
- merely at a wicked, careless security. “ But the day,” says the Apostle to the Christians (v.
4), “does not come on you as a thief, for ye are sober and watchful ;” and again: “ You do
not allow yourselves to be befooled by the deceptions of the antichristian period, and have
your eyes open for the signs of the time.” One must read with a preconceived opinion, to
assert the irreconcilableness of the two Epistles.
The development of the doctrine beyond the Apocalypse HiLGENFELD sees especially in
this, that the antichristian ruler, who in the latter is distinguished from the false prophet,
already in our Epistle coalesces with him. But is it not far more natural to acknowledge that
here we have rather a first step, on which, not yet clearly discriminated, there comes forth the
party by whom the lying wonders are performed, the object of which is to secure credit for
the self-deification of the Man of Sin? In that case, however, 2 Thess. ii. does not pre-
suppose the Apocalypse, but precedes it. On the whole, the prophecy of Daniel is quite suffi-
cient as the basis of 2 Thess ii. ; even the exaltation above all that is called God or that is
worshipped meets us already in that place (ch. xi. 86; vii. 8). This old prediction of the
consummation, by its being concentrated in a head, of enmity against God and His anointed,
is renewed by the Apostle, whose own eye is opened, and he thus foretells the acme of the
wickedness of which the beginnings are already stirring; all, as Baur admits, without a
single specific Neronian feature; in truth, all before even Nero was Emperor. It is very con-
ceivable how the Christians might subsequently fall into the way of finding at once in the
Emperor Nero the Antichrist whom they expected; but even this presupposes the existence of
the prophecy of Antichrist. This knowledge is also of importance for the interpretation of
the Apocalypse.
The question as to the genuineness must therefore be decided essentially by the exposition
of the second chapter.
§ 3, COURSE OF THOUGHT IN THE EPISTLE.
In this case the old division of chapters has, on the whole, hit the right mark. Linn-
MANN, indeed, would divide differently. After the salutation (ch. i. 1, 2) and introduction
(vv. 8-12), he distinguishes a doctrinal part (ch. ii. 1-12) and a hortatory (ch. ii. 13-iii. 15),
to which are added in conclusion the salutation and benediction (vv. 16-18). But it is, in the
first place, unsuitable to describe ch. 1, 3-12 as being simply introduction; then the distine
* [According to the reading followed by Riecensacu in 2 Thess. ii. 8.—J. LJ
112 SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
tion between a doctrinal and a hortatory part is rather a modern than an apostolic concep-
tion ; and, moreover, it is overlooked that the exhortation in ch. 11, 13-17 belongs strictly to
the instruction concerning Antichrist, whereas τὸ λοιπόν, ch. iii. 1, obviously introduces the
closing section. The last point is recognized by Hormann, who, however, on his part infers
too much from it, namely, that the exhortation in ch. iii. forms a sort of supplement, uncon-
nected with the main instruction of ch. ii., and that, consequently, even the officious idlenesa
here reproved by the Apostle does not at all originate in eschatological excitement. But tha
is to assert more than can be proved.
According to what has been said, our Epistle divides itself as follows:
1. Ch. i. contains an address for the consolation of the readers under the fresh outbreak of
persecutions ; after the salutation (vv. 1, 2), the Apostle thanks God for their growth in faith
(vv. 8, 4), cheers them by the prospect of judgment and salvation (vv. 5-10), and prays that
God would make them partakers of perfection (vv. 11, 12).
2. Ch. ii, supplies instruction and exhortation in regard to the antichristian consummation
of evil; the warning, against allowing themselves to be easily misled into the notion of the
day of the Lord being at the door (vv. 1, 2), is confirmed by reminding them that, as he had
already told them orally, the Man of Sin must previously be revealed (vv. 3-5); that the
mystery of lawlessness is still for the present restrained by an obstructive power, and will
only reach its height when this is removed, and will then also come to its end by the appear-
ing of the Lord (vv. 6-8); of what sort the lying power of the enemy will be, is hereupon
more exactly described (vv. 9-12); but the Christians, whom God saves from this ruin, he so
much the more encourages to stand fast, and implores in their behalf the Divine guardianship
(vv. 13-17).
3. Ch. iii. closes the Epistle with regulations in regard, chiefly, to those who walked dis-
orderly ; after a short introduction, in which he seeks their prayers, and commends to them
generally a faithful perseverance in the true Christian spirit (vv. 1-5), he gives particular
directions as to the treatment of those who will not desist from a pragmatical idleness (vv.
6-16). To this are attached in few words the parting salutation and benediction (vv. 17, 18).
The Epistle is short, but not on that account the less important. The way in which the
Apostle comforts his readers by a reference to the righteous judgment of God, is of itself
very instructive ; still more the peculiar instruction respecting the impending consummation
of hostility to God, which deserves the more to be laid to heart, the more the signs of the
time reveal the impress of the antichristian nature; and, lastly, the Apostle’s severity likewise
against all sham-spiritual indolence is to be well considered, and the discipline, the exercise
of which he requires from the church, is in the highest degree fitted to hold forth a mirror to
the Christendom of our day.
As to the literature, there is nothing more to be noted, after what has been cited in § 2
What was said in the Introduction to the First Epistle, holds good also for the Sesond, except
enly that Kocu’s Commentary does not extend to the Second Epistle.
THE SECOND EPISTLE OF PAUL
TO THE
THESSALONIANS.
L
Address for the Consolation of the readers under the fresh outbreak of pex#ecutions,
Ca. 1. 1-12.
After the salutation (vv. 1, 2), the Apostle thanks God for their growth in faith (vv. 3, 4), cheers than by the pros
pect of judgment and salvation (vv. 5-10), and prays that God would make them partakers of perfection (vv. 11, 12).
1 ‘Paul, and Silvanus, and Timotheus [Timothy], unto the church of the Thes-
2 salonians in God our Father’ and the Lord Jesus Christ: Grace unto you, and .
peace, from God our’ Father and the Lord Jesus Christ.
3 Weare bound to thank [give thanks to]? God always for you, brethren, aa
it is meet, because that your faith groweth exceedingly, and the charity [love,
4 ἀγάπη] of every one of you all’? toward each other aboundeth; so that we our-
selves* glory in you in the churches of God, for your patience and faith in all
5 your persecutions and tribulations [the afflictions]* that ye endure: which is a
manifest token [a token, ἔνδειγμα] of the righteous judgment of God, that ye
may be counted worthy of the kingdom of God, for which ye also suffer:
6 seeing [if indeed]‘* é¢ ¢s a righteous thing with God to recompense tribulation
ἢ to them that trouble you [to those who afflict you affliction],° and to you, who:
are troubled [afflicted], rest with us, when the Lord Jesus shall be revealed [at.
the revelation of the Lord Jesus, ἐν τῇ ἀποκαλύψει τοῦ K. “I.] from heaven with His.
8 mighty angels [with the angels of His power, per’ ἀγγέλων δυνάμεως αὐτοῦ], in flam-
ing fire,’ taking vengeance on them that [rendering vengeance to those who, διδόντος.
ἐκδίκησιν τοῖς] know not God, and that obey not’ the gospel of our Lord Jesus
9 Christ:*° who shall be punished with [shall suffer punishment, δίκην τίσουσω,].
everlasting destruction from the presence [face]’ of the Lord, and from the
10 glory of His power; when He shall come to be glorified in His saints, and to
be admired in all them that believe [those who believed] (because our testi-
11 mony among you [to you, ἐφ᾽ ὑμᾶς] was believed), in that day. Wherefore [To
which end, Eis 6] also we pray always for you, that our God would count [may
count, ἀξδώσῃ] you worthy of this [the, τῆς] calling, and_ fulfil all the good
pleasure of His goodness [every desire of goodness], and the work of faith
12 with power; that the name of our Lord Jesus Christ ™ may be glorified in you,
and ye in Him, according to the grace of our God, and the Lord Jesus Christ.’
LV, 1.—[Sin.! inserts καί before marpi—the reading of two cursive manuscripts, but corrected in Sin.2—J. L.]
τ. 2.-ἡμῶν is wanting only in Β. D. E. ; it is found in the majority of uncial (also Sin.), versions, and Fathera, [Ié:
W bracketed by Lachmann, and cancelled by Tisch2ndorf and Alford.—J. L.]
8
114 SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
2 V.3,—[Ebxapioreiv ; see 1 Thess. ii. 13, Critical Note 2. -Sin.! omits mévrwv.—J. 1.1 ᾿ : τς
sv. oe tua αὐτούς, Sin., with Β. ‘and a few cursives, reads αὐτοὺς pas eta? ss. Se han Ἢ
belongs only to διωγμοῖς, and ay ταῖς θλίψεσιν to als avéxeoGe.””—In the First Epistle E. V. always x
tion, and often elsewhere.—J. L. ᾿ ἀν ἢ
ἥν. 6.--ἰεἴπερ, hypothetical, not causal; see the Exegetical Note 4. Vulgate, st amen Fire ee tecralig os
out of the other five cases of εἴπερ, if so be (that), and so Alford and Ellicott here ; De Wette ᾽
anders.—J. L.
5 Vv. δ᾽ Τοῖς θλίβουσιν ὑμᾶς θλίψιν. Ellicott, who retains the Greek order : “ The shange aime more
clearly the antithesis, and also to bring more into prominence the ‘lex (alionis’ that is tacitly re errs to. he Ἐπ an
6, 8.--πυρὶ φλογὸς 18 given by Sin. A. K. L., nearly all the minuscules, Chrysostom and o heres or τυρός, by
B.D. E. F. G. [Schiolz, Lachmann, Wordsworth, Ellicott). Tischendorf prefers the former, because ie or siya ang
the more common might more easily arise from correction, and in other places where it is genwne y
appearance ot change. τὰς a ὲ
ῬΡῚ ν. 38—[Or: ani to those who obey not. This construction, naturally suggested by the repeuon of baronet ἜΝ
adopted by very many, and understood to designate a different class from the μὴ εἰδόσι θεὸν. See in opp:
view Exegetical Note 4, and in favor of it the Revision of this verse, Note a.—J. LJ aie τς, δε το ana ethers
ΒΨ, 8,- -χριστοῦ is added 10 Sin., A. F. G., and many versions; it is wanting 1m B.D. ea a0 aes oe
—[{Riggenbach follows Knapp and Lachmann in bracketing Xp.; it is omitted by Bengel in his Ge1ma sion,
endorf, Alford, Ellicott.—J. L. aes
9. Ὑ, 9.- [προσώπου. Gay Matt. xviii. 10; Luke i. 76; 2 Cor. iv. 6; 1 Pet. iii. 12; Rev. xx. 1L—J. L.]
10 V, 10,—All the uncials (and critical editions) give πιστεύσασιν ; only a few minuscules have rem eva δε τῶ
11 Ὑ, 11.--[πᾶσαν εὐδοκίαν ἀγαθωσύνης. See the Exegetical Note 6, and Revision, Notes q and r. 7 ΠΕ ἦν one he
though not precisely an equivalent for εὐδοκία, is in this mstance convenient, and at least more readily a a igible than
Ellicott’s phrase, every good pleasure of goodness. Am. Bible Union: all the good pleasure of goodness.—J. I.)
12 V.12.—In this case Sin. does not stand with Could. Fas Ἑ. θυ which se alae [Riggenbach omits it, as do
i y “ Ellicott. Knapp and Lachmann brackct.—J. Τὸν 3 ῃ
a ἘΠ ΣῈ Oa cele toa Jesus ΣΝ So Riggenbach and sume others. Generally, however, this case is
regarded as an exception to the ordinary rule of grammar, on the ground that “Κύριος I. X. is a common title of
Christ, and is often used independently of all which precedes it”? (Middleton).—J. L.]
EXEGETICAL AND CRITICAL, only become stronger in the tempests; at 1 Thess,
i, 3 he had added ὑπομονὴ τῆς ἐλπίδος, and that fol-
1. (Vv. 1, 2.) See the First Epistle. lows here in another form.—Of every one of you
2. (Vv. 8, 4.) We are bound, &c,—As in 1 | all, he thus quile explicitly applies it to every indi-
Thess, i. 2, only that he there says simply εὐχαρισ- vidual; toward each other; he speaks therefore
τοῦμεν, and here declares the obligation (ch. ii. 13), | of brotherly love. How can Paul thus praise, when
in the earnestness of his spirit, drawn from the | in chh, ii. and iii, he has yet to add reproof? Oxs-
greatness of the grace; urgente animé exultatione | HAUSEN well: Even those excrescences (we add:
(Benet): We are bound to do this, and it is a debt | which were found rather in individuals merely) were
which we shall never be able fully to discharge. It| at least excrescences simply from a good stock,
is by no means obvious, why this should be un- | There is something of cordial encouragement in the
pauline ! is it only because we do not so read in any | fact, that Paul first recognizes the good that he finds
other Epistle?! The words, as it is meet, are re- | in them, even though with some their faith and love
ferred by some only to ὀφείλομεν, as confirmatory | are still lacking in wisdom.—So that we our.
of the obligation, and, taken thus, they seem to be | selves, not others merely, glory in you. Hor-
somewhat dull and pointless; better therefore: “‘so | mann thinks this would require a καί, and prefers to
to give thanks, as the greatness of the unmerited | understand it thus: we of our own accord, without
favor deserves; Brncui: οὗ rei magnitudinem ; | being prompted ; too artificial Dx Werre (and
Hormayn: as the state of the case requires. Tnxo- | Curysostom before him) recalls 1 Thess. i. 8: “ We
puytact (along with another explanation): in a | have no need to speak of it, since, everywhere people
worthy manner, by word and deed ; for this is true | are telling of it;” whereas here: ‘Not merely do
thanksgiving. Too subtle is Linemany’s interpreta- | others talk to us and speak of it everywhere, but we
tion ; who, because καϑώς does not mark the degree | also (overcoming a modest reserve) must in our ex-
(though it does the way and manner), and because | ceeding joy proclaim it.” To be sure, attention is
the insertion of ἀδελφοί forbids the close backward | not drawn to this contrast by any particle of time;
reference to εὐχαριστεῖν (but why ?), would connect | it at once results, however, from a mere comparison
ἄξιον closely with what follows: “‘as it is meet, | of the two places. Paul not merely thanks God; he
because.” But it is more natural to understand br: | glories also before men, Instead of the Recepta
thus: ‘We are bound to give thanks (for this), | καυχᾶσϑαι, A. B. Sin. 17 [Lacumann, TiscHENDORF,
that.” * Ὑπεραυξάνειν is such an emphatic expres- | ALForD, Exiicutr] give the rarer and on that ac-
sion of entire commendation as the Apostle is fond | count, perhaps, the preferable ἐγκαυχᾶσϑαι (A. B.,
of; αὐξάνειν is used elsewhere transitively, but once | not Sin., write éve.), which at the most slightly
also as intransitive, Acts vi. '7; and so the compound | strengthens the sense; savy. ἐν means to place
here: ‘your faith groweth even beyond expecta-| one’s honor in something, to boast of a thing (1
tion; + and love increaseth + continually.” Paul | Cor, i. 31; iii, 21); there Paul forbids to glory in
thankfully acknowledges the fulfilment of his wishes | any men whatever; does he not here do so himself?
and exhortations (1 Thess. iii. 12; iv. 10); Rrzgzr: |) By no means; he means to boast, not of the Thessa-
the fruit of his exhortations and intercessions, Faith | lonians as men, but only of the work of God in
and love, of which Timothy (1 Thess, iii, 6) had re-| them (1 Thess. ii. 19). The relation’ is the same 88
ported the existence among the Thessalonians, had | between the ἀνϑρώποις ἀρέσκειν that is forbidden
(Gal. i, 10, flattery of the old man) and that which
one, and is preferred by ALrorp, ELticott, WEBSTER and enjoined (i Cor. x. 83, the cherishing of the new
WitKinson: “ Added to introduce the special subject of |™man with tender fidelity). He boasts of them in
eae ae on that fully justifies the assertion, evx. | the churches of God, those of Achaia, where he
eihowev.”—J. TL, . ne is sojourning; Linemann: Corinth and its branch
wber die Erwartung. Bettcr in the version : ibersehr, churches (the plural points to the surroun ding re
* |LonrMann’s construction, however, is the common
t
imine: beyond measure.—J. L. μι ᾿
Ὁ [mehrt sich; in the version, zunimmt.—J. L.] gion, comp. Rom. xvi. 1); an advance on 1 Thess,
CHAPTER 1, 1-12,
—
11
I. 8 Without any reason Hircenrerp (p. 248)
would detect a disagreement with 2 Cor. i. 1, alleg-
ing that the genuine Paul does not at all describe
the churches of Achaia as properly churches along
with that of Corinth. The simple fact is, that in
that place of the Corinthian Epistle he does not do
so, it being surely equally possible for him to ad-
dress a large number of saints, or to take them to-
gether as churches; but if one were disposed to
extort from 2 Cor. i. 1 the idea that the scattered
Christians of Achaia had not yet been gathered into
churches, we should then have to infer also from
Rom. i. 7; Phil. i. 1; Col. i, 2, that no churches had
yet been organized in Rome, Philippi, Colosse, when
Paul wrote to the Christians of those places !—Ben-
ΘΕ: reference of the ὑπὲρ, &c. to the remote εὐχαρισ-
τεῖν is unnatural; it is rather a closer definition of
ἐγκαυχ. ἐν ὑμῖν : for your patience and (your)
faith; their endurance stapds first; the thing glo-
ried in is, that they stood their ground not merely
against a single attack ; the root of genuine patience
is faith, which is then again in its turn purified by
patience. In faith everything is concentrated (1
Thess, iii, 7); it is not of itself the same thing as
hope [De Werre] (1 Thess. i, 3); nor, because
πίστεως is connected with ὑπομονῆς by one article,
are we required (as OrsuHausEN and Linewann sup-
ose) to assume for πίστις the meaning of fidelity.
No doubt, by omitting the second article Paul com-
prebends patience and faith, so to speak, under one
conception ; faith, however, retains the sense which
it commonly bears elsewhere (and for the Greeks
that is certainly less remote from the idea of fidelity
than for us). There may be an endurance that does
not proceed from faith, that is, from holding fast by
the invisible God; and this would have no value;
but just as little would a faith, that did not approve
itself by its own steadfastness in affliction. In Rev.
xiii, 10 also the two are joined together. The mani-
festation of both takes place in all your persecu-
tions and the afflictions that ye endure, pa-
tiently bear, Hormann; the αἷς ἀνέχεσϑε in the
second member answers to the ὑμῶν of the first.
The persecutions proceed from hostile men; ὥϑλίψε-
ow is more general, and presents the idea, how pain-
ful and distressing the suffering is in the experience
of it; afs, it is generally said, is an attraction for
és; ΤΌΝΕΜΑΝΝ, for ὧν ; both constructions occur ;
in the New Testament elsewhere always the genitive
(Col. iii, 18, and often), The present ἀνέχεσϑε (over
against the aorist of 1 Thess. ii. 14) shows that there
had been a fresh outbreak of persecutions,
ὃ. (V. δ.) A token, &.—%Seryua is not
equivalent to εἰς ἐνδ, (cod. 73) [slightly favored also
by the Syriac, and the Vulgate in exemplum.—J.
1.7, nor does it belong appositionally to the ὑμεῖς
concealed in ἀνέχεσϑε (that would have required
ὄντες ἔνδειγμα, besides yielding no good sense); but
it is (similarly as in Rom. viii. 3) an apposition to
the clause αἷς ἀνέχεσϑε, see Winer, ὃ 59. 9;* it is
to be regarded as a nominative (De Were, Lie-
mann [ALrorp, Exticort, WeBsTeR and WILKIN-
Ron, &c.]), not an accusative; hence: which is a
free ; ἔνδειγμα does not occur elsewhere in the
ew Testament, though ἔνδειξις does (Rom. ili. 25, 26 ;
Phil, 1, 28), It is not the mere suffering of tribulation
that is of itself an evidence of the judgment, as being
* [Rather to all that precedes from ὑπὲρ τῆς ὑπομονῆς to
ἀνέχεσθν, So FRitzscHE, DE Werte, LUNEMANN, ALFORD,
Enuicotr. See the Revision, Note k.—J. L.]
perhaps an atonement for sins (Esrivs), or as an indi-
cation that the judgment must come; such is not the
effect of mere suffering in itself, but of suffering in
patience and faith, and accordingly αἷς ἀνέχεσϑε ig
said to those whose patience and faith can be hoasted
of; and ἀνέχεσϑε itself implies the patient accept-
ance. This patient endurance, then, is a proof of
the righteous judgment of God. But to what extent
is it so? The great majority of interpreters (Can
vin, Pett, De Werrs, Linemann, Hormann, &c.)
understand ἔνδειγμα (without warrant) as a presage
of the future judgment, which has not yet appeared
but is certainly impending ; a token from which it
may be inferred that it widi come; so also Lurner:
which shows that God will judge rightly. They say
that ἔνδειξις so stands in Phil. i. 28; but the perdi-
tion and salvation, whose evidence is there spoken
of, are by no means impending merely in the future,
but are already in progress at present, comp. 1 Cor.
1.18; and the ἔνδειξις of the righteousness of God, of
which Rom. iii. 25 sq. speaks, is altogether meant aa
present. In behalf, however, of the view that our
text speaks of a presage of the future judgment, there
is alleged 1. the article, as indicating the judgment
κατ᾽ ἐξοχήν, and 2. the connection with vv. 6, ἢ,
where there is very explicit mention of the future
retribution. Granting the latter point, still, if gy
δείγμα in v. 5 by itself is to mean a presage, its rela
tion to the following εἰς τὸ καταξ. is anything but
clear. Esrivs, Bencet, Hormann, and others, make
the latter clause dependent on ἀνέχεσϑε, and it is
true that this would not necessarily lead to the Cathe
olic doctrine of merit (just as little as Rom. viii.
17), but in the present connection it would have this
inconvenience of depressing éderyyo., ὅς. into a sub.
ordinate parenthesis, whereas plainly in that word ig
to be seen the new principal thought, the beginning
of the new line of thought, which is then carried
forward in v. 6 sqq. This is perceived by Dz
Werte and Linemann, who are therefore essentially
correct in assuming that εἰς τὸ καταξ. depends on
δικ. κρίσεως ; but how? shall it mean merely: with
reference to the fact, that? or shall it be an epexe-
getical conclusion, like 2 Cor. viii. 6: whose result
will be, that (Litnemann)? or shall it even express
simply the substance of the judgment (De WettTE)?
TuEOPHYLACT even tales it as an equivalent to ὅπερ
ἐστὶ karat. Dz Werte gives this paraphrastic ex-
planation of the connection: By their steadfastness
in persecution the Thessalonians approve themselves
as worthy of the kingdom of God, and from this
subjective worthiness may be inferred the objective
righteous judgment of God, by which it is realized.
But this is a singular confounding of two different
modes of viewing the causal relation, as it were
thus: Which steadfast suffering, since it shows what
sort of people you are, is also a presage of what we ~
have to expect from the righteous judgment of God,
in pronouncing you worthy ;—evidently an artificial
and forced thought, which would still be but very
unintelligibly expressed.* But on the whole it is
* (The above is scarcely an exact representation of Dr
Werte’s view. Me indeed parenthetical'y suggests as 8
possible explanation of eis τό the idea of the substance or
purport (Inhalt) of God’s righteous judgment, as he does
also that of LineMaws (Folge, result); but he himself
lainly prefers allowing the Greck phrase its usual final
Kore : der Zweck des gottlichen Rechstspruches. Nor does
Dz Werte speak of the subjective worthiness being reale
ized by means of the objective judgment of God; what he
says is, that by the latter the Thessawoians shall be actu«
ally and in fact translated into Gud’s kingdom: das Rechts
116
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
slways best, wherever it is possible, to hold fast in
eis τό the idea of aim. Add to this the arbitrariness
of understanding ἔνδείγμα as a foretoken of some-
thing future, as also HinGenrexp remarks,
The preference, therefore, is due to the interpre-
tation, which we find not quite distinctly in ZwineL1,
and then in OLsHauseN, needing only a somewhat
more rigorous confirmation ; the interpretation, name-
ly, according to which ἔνδειγμα denotes the evi-
dence of God’s righteous judgment already at pres-
ent in force. The article can be no obstacle to this,
since the judgment of God, present and future, is
one process (like eternal life, John xvii. 8); and vv.
6, 7 also form no counter-argument, for there we are
shown that coming issue of the judgment, of which
the present judicial administration (v. 5) is the pio-
neer, But how, then, can the patient endurance of
suffering be described as a manifestation of the
already present judgment of God ?
Here it is of importance rightly to understand
the scriptural conception of righteousness and judg-
ment. Now since the righteousness of God is cer-
tainly not synonymous with grace, we must not con-
found these ideas; it is the self-consistent relation
of His holy love to the free creature; dispensing on
both sides, to the believer according to his faith, to
the unbeliever according to his unbelief. A judg-
ment awaits also the former; O1sHavsen refers to 1
Pet. iv. 17, 18; likewise 1 Cor, xi, 32 points us to
a judement for discipline and purification; thus:
God fulfils in you His righteous judgment, not for
your destruction, but for your trial, that He may be
able to declare you worthy of the kingdom; He
proves your standing in faith, and there is a right-
eous requital also in this, that He rewards faith with
patience ; or as STOCKMEYER beautifully and clearly
carries out the idea on this one side (in an unprinted
sermon; see the Homiletic hints on 1 Thess, iv.
1-8): “ First of all he represents to them the judg-
ment of God as something, whereof they are now
already permitted, in the midst of their tribulation,
to have an experience in the highest degree joyful
and comforting. That the Thessalonians were able
to abide so patient in persecution, and so firm in
faith, was already an evidence of the righteousness
of God. Thereby God already proved Himself in
their case to be the righteous rewarder of all that is
good, For their obedience, in that they had re-
ceived the gospel, God rewarded them by bestowing
on them new grace, and new strength to suffer for
the gospel’s sake, without becoming weary and
faint-hearted (Matt. xiii. 12).” What one might find
to be wanting in this statement is, at the most, that
it would suit the expression, proof of the rightcous-
ness, better than it does the one before us, proof of
the righteous judgment, It must therefore be sup-
plemented by remarking, first, that for believers also
the operation of the Divine righteousness comes in-
deed to be an effective judgment, but that it is a
strong consolation to fall into the hand ef God, and
not into the hand of men; moreover, as Von Ger-
LACH notes, that it is the most frightful token (not
merely a presage) of bursting doom, when God so
hardens the ungodly that they persecute His chil-
dren. Even this, however, must redound to the
advantage of the ‘atter.
urtheil Gottes, durch welches ste wirklich und in der That in
das Reich Gottes werden versetzt werden. We erra merely
= re ξ the Divine judgment to its future manifesta-
ion.—J, L.
The thought of our passage, therefore, would be
this: Steadfastly and believingly ye endure your per.
secutions; that is a proof of God’s righteous judg.
ment, of His inviolably self-consistent wane of win:
nowing; which proof is to the end (εἰς τό) * that γα
should be deemed worthy, that He should be able to
pronounce you worthy, of the kingdom of God,
Toward this mark the judicial and sifting operation
of God ig working; it will prevail with those who
allow His judgment to take effect on them to their
purification. [0 is obvious that, taken thus, εἰς τὸ
karat. acquires a much better sense. Of course, 89
SrockMEYER goes on to say, this declaration of judg.
ment, that already takes place at present, stands in
closest connection with that last perfect demonstra
tion of it, which is the hope of all believers. (The
connection with v. 6 sqq.: If it is a righteous thing
that God should some day render a perfect retribu
tion, there is already now a proof of His righteous
ness, in directing His judgments toward that end.)+
The kingdom of God, whereof we should be ao
counted worthy, is the holy dominion which, in dix
tinction from the Church of the present time (the
kingdom in the form of a servant), shall one day be
revealed by the return of the King in victorioug
glory. Since flesh and blood cannot inherit the
kingdom, what avails for that is the death of the old
man, as the Apostle says: for which ye also
suffer; he says also, to express the agreement that
exists between their actual experience and God’s
plan.{ The ὑπέρ is understood by most to mean:
in order to its attainment ; and this again would not
express any legal meritoriousness, any more than
Rom. viii. 17, but would amount to this: Ye suffer
for your faith in it, your confession of it, your faith
fulness to it, when grace had received you. Hin
GENFELD insists on the meaning, not: im order to its
attainment, but: in order to its promotion ; simi
larly Hormann: to introduce this state of things;
and even so there would be no warrant for the asser
tion of the former, that there is here betrayed an
unapostolic estimate of martyrdom. But ὑπέρ (as in
Rom. i. 5; Acts v.41) means: in reference thereto,
in behalf of the kingdom, and includes the two
ideas of serving it and participating in it,
4, (Vv. 6-8.) If indeed it is a righteous
thing, &c.—The thought is expressed hypothetic-
ally, for the very purpose of strengthening its im-
* (Lectures: ‘Such being the design and tendency, and
such the certain result, of God's righteous judgment con-
cerning His afflicted saints..—J. L.]
t [I canrot but fear that the above elaborate discussion
still leaves the matter somewhat obscure. Exzicorr, per=
haps too rigorously, confines the δικαία κρίσις to that which
“will be displayed at the Lord’s second coming ;” but he
appears to be quite right in saying, that “to refer it solely
to present sufferings, as perfecting and preparing the Thes-
salonians for future glory (Osn.), is to miss the whole
point of the sentence: the Apostle’s argument is that their
endurance of suffering in faith is a token of God's right
cous judgment and of a future reward, which will display
itself in rewarding the patient sufferers, as surely as it will
inflict punishment on their persecutors.” In my Revision
and Leciures the case was put thus: “The patience and
faith of the Thessalonians under persecution indicated the
righteous judgment of God, by which they were even now,
arid herenfter were to be stil more gloriously, accredited
as meet heirs of His kingdom ; just because, and in so far
as, there was thus indicated the realization in their charace
ter and condition, as God's justified, sanctified, and at the
same time suffering People, of the very grounds on which,
by the laws of that kingdom, such a judgment must pro
ceed.”—J. L.]
t[Exrrcorr: ‘The καί with a species of consecutive
force supphes 8 renewed hint of the connection betweet
Θ suffering and the καταξιωθῆναι. «.7.A.” P ἃ δὴ;
ye accordingly.’—J. 1.1 sca OEE SG
CHAPTER I. 1-12.
111
port, and to indicate that it is altogether incontest-
able, the writer appealing to his reader’s own judg-
ment, TueopHytact: The hearers cannot but say :
ἀλλὰ μὴν δίκαιον. It is a righteous thing with God
[Vulgate: apud Deum; Syriac = coram Deo.—J,
L.], righteousness is therein fulfilled ; to recompense,
properly to render back (1 Thess. iii, 9), to those who
afflict you affliction, and to you who are afflicted re-
laxation, release, rest, refreshment (2 Cor. ii, 12,
18); in opposition to Saas, 2 Cor. vii. 5; viii, 13;
similarly ἀνάψυξις, Acts iii, 19; comp. also the rest-
ing in Rev, xiv. 138. For the present, he exhibits
merely that negative side of the δόξα, for which the
afflicted person first longs, freedom from earth’s sor-
rows; the positive side comes afterward, vv. 10, 12.
—With us, says the Apostle in the assured joy of
faith ; without warrant is Bence.’s explanation (and
Ewaty’s): us, the saints in Israel; De Werre
would understand it generally: with us, Christians
at large ; that may well be involved in the remoter
deduction; but obviously the immediate suggestion
of the actual phrase is: with us, the in like manner
afflicted Apostles (ch. iii. 2), the foremost champions
of the faith [ALrorp and Exuricorr: the writers of
the Epistle; Wuxssrer and Wirkinyson: Paul.—ZJ.
1,41. Looking back from the final retribution (v. 6),
we see that all the previous dealing also (v. 5) is
righteous throughout. Of course, the ϑλίβεσϑαι is
not of itself meritorious, but v. 7 likewise takes for
granted SA:Boudvous of steadfast faith (v. 4); so
that Hincenre.p’s censure of an unpauline thought
falls to the ground.—Rest and refreshment will God
give at the revelation of the Lord Jesus; it is
a far more forced construction, when Grortius would
refer this specification of time to the remote καταξιω-
Siva. Of the Lord Jesus is a genitive of the
object, though He is also the subject of it. Reveda-
tion is the same thing as παρουσία; only there is
still more conveyed by ἀποκάλυψις ; not merely that
He will be present, but also that He will unveil
Himself in His glory (1 Cor. i. 7; Luke xvii. 30),
whereas He is now hid in heaven (Col. iii. 3, 4), and
is only invisibly nigh to us (Matt. xxviii.). The way
and manner of His coming is shown by what is
added: from heaven, comp. 1 Thess. iv. 16;
with the angels of His power, comp. 1 Thess.
iii, 13; the expression means that they belong to
His power, therefore also form His power, are its
servants and executors, Comp. the στρατεύματα of
heaven, Rev. xix. 14, Not: with His strong angels,
mighty angels (THEOPHYLACT expressly, δυνατῶν), as
if δυνάμεως were an adjectival definition of ayy.,
and αὐτοῦ were to be connected with ayy. Hor-
MANN (because it is not said: μετὰ τῶν ἀγγέλων τῆς
δυν. αὐτοῦ) would understand it as meaning with a
host of angels,* ayy. being put first emphatically, to
distinguish the heavenly forces from all of an earthly
kind (but for this there was no occasion), and δύναμις
signifying an army-force likewise in Luke x. 19;
xxi. 26 (?), and in the Septuagint for MAX; αὐτοῦ,
finally, he refers to what follows. This whole view
is too artificial; and when he takes the words αὐτοῦ
ἐν πυρὶ φλογὸς διδόντος together, and refers them to
God, and at the same time regards ἐν τῇ amon. &c.
as the beginning of this participial construction, this
is, to say the least, as cummbrous as the ordinary view,
weording to which ἐν τῇ am. &c. more closely de-
. *[And so the Peschito Syriac, Drusivs, MicHAELis,
Laced except that they connect the αὐτοῦ with ayyéAwy.—
a
fines what goes before.—There might certainly bea
doubt as to where ἐν πυρὶ φλογός belongs (the varia
tion which we have noted meets us in like mannet
at Acts vii, 80; the Recepta means flaming fire,
glowing fire, not faintly burning). Too subtile ig
TusopHyiact’s remark, that the expression denotes
fire that burns merely, and gives no light, it being
merely consuming for sinners, and for the righteous
merely luminous. It is possible to refer it to what
follows as a specification of detail (TuEoporer: τῆς
τιμωρίας τὸ εἶδος ; HitcenreLp: In point of fact the
fiery flame belongs immediately to the punish.
ment) ;* but it may also be regarded as the last fea-
ture in the description of the revelation, and this is
still simpler [and so Atrorp and Exuicorr]. TuEo-
PHyLacr recognizes both explanations, and refers for
the second to Ps. xevii. 8. The Lord is revealed in
flaming fire, as in the burning bush, or as on Sinai;
His throne is [not, as in Εἰ. V., is dike.—J. L.] glow.
ing flame (Dan. vii. 9); as in the Old Testament
God, so here Christ comes in fire; thus shall His day
also be revealed (1 Cor. iii. 18); this agrees with
the δόξα at His coming (Matt. xxv. 81); somewhat
more remote is the glowing flame of His eyes (Rev,
xix, 12); He Himself is a consuming fire (Heb. x,
27; xii, 29); comp., moreover, in the Old Testa.
ment, Is. xxix. 6; xxx. 30.
The terrible splendor of His majesty, which con-
sumes all opposition, is concisely, but powerfully,
delineated. We are not to inquire curiously into
what is physical in this manifestation ; not till the
last end will the fire that mfelts the elements come in
power (2 Pet. iii. 7, 10); but at every epoch of
judgment fire is also the figure of the purifying
ardor of the Holy Ghost, consuming all impurity;
comp. Matt. iii, 11, 12.—The reference of what fol-
lows, (Jesus) rendering vengeance, dispensing
punishment, is by Hormann without reason felt to
be a difficulty. The Greek expression answers in
the Septuagint to the Hebrew Maj? jM2, Ezek. xxv.
14, and elsewhere; comp. ἔκδικος, 1 Thess. iv. 6;
ποιεῖν ἐκδίκησιν, Luke xviii. 7; see also Luke xxi,
22, 238, The Apostle now traces back to the general
Divine administration what he had previously prom-
ised to the Thessalonians in particular. Jesus will
execute the Divine judgment on those who know
not God; that it is not simply a want of knowl
edge, but a criminal blindness, that is here intended,
is evident; comp. 1 Thess. iv. 5; instead of sceking
God (Acts xvii, 27), many bold the truth down
[κατεχόντων, depress, repress] in unrighteousness
(Rom. 1. 18); in angry defiance, like Pharaoh (Ex,
v. 2), In the First Epistle the Gentiles were ex-
pressly so described (comp. Ps. lxxix. 6); here ig
described more generally the fundamental delinquen-
cy, ungodliness. It is further said: and to those,
who obey not the gospel, &.; the Lord Jesus
has a right to claim obedience ; faith is, after all, an
affair of the will, the obedience of faith (Rom. i. 53
Acts vi. 7). The repetition of the article τοῖς in the
second member appears to place the disubedient as a
second class alongside the first ; and so indeed many
(Grotius, BENGEL, Ewap, LineMany, HoFMANN
[JowsTt, ALFORD, ELicorr, Wesster and WILKIN«
son, &c.]) distinguish, finding here the two classe
of persecutors who vexed the Thessalonians ; those
who know not God would be the heathen, those who
obey not the gospel the Jews (comp. Rom. x.). But
this same excessive strictness of historical reference
* (So the Syriac, Brza, and many others.—J. L.]
118
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
ig not at all advisable ; Paul speaks generally of the
judgment of the world. Moreover, Bencrt himself
says merely Judwis maxime, and Hormann also
[Estivs, Coccerus, WuitBy, Peis, Revision, &.—
J. L.] sees in the second class all who reject the gos-
pel, whether heathens or Jews; in this we recognize
the correct feeling, that to limit the second designa-
tion to the Jews is unjustifiable; but in that case
the contrast is no longer clear, and there comes in
the recollection of Christ’s reproach to the Jews,
that they know not God (John viii. 55; xv. 21; xvi.
8; they are wanting in the knowledge described in
John xvii. 3); with which the Apostle’s expressions
are to be compared (Rom. iii. 11; x. 2; xi. 8 sqq.).
On the whole, since the antithesis here is different
from that in Rom, ii. 12, one looks for a condemna-
tion at last only on account of the rejection of
Christ, in which alienation from God culminates.
The οἵτινες also of v. 9 comprehends in one the two
seemingly different classes; so that we shail do bet-
ter to find already in the eighth verse a description,
not of two classes of men, but merely of the two
poles of enmity against God: the fundamental aver-
sion of men generally, and the consummation of
their contumacy, when the opportunity of faith has
been afforded them; so Carvin [Bishop Hatt],
Pett, De Werte, OLsHausEN ; the repetition of the
τοῖς cannot force us to the opposite view,* if we com-
pare Rom. iv, 12 [see also my Revision of Rev. xvi. 2,
Note j. These two are much better examples than
those which Exxicorr cites, and objects to as ques-
tionable, viz. Matt. xxviz 3; Luke xxii. 4,—J. L.].
Moreover, the ἅγιοι and tke πιστεύσαντες, v. 10, are
not two different classes (as ΒΕΝΘΕΙ, consistently
would have it), but two parallel designations of the
same persons. At any rate, we see here that the
ϑλίβοντες of v. 6 come under the judgment, not as
being merely human oppressors of men, but as ene-
mies of God. [WornswortH: μή implies that their
ignorance and disobedience is the cause of their pun-
isument.—J. L.]
5. (Vv. 9, 10.) Who [οἵτινες, who, as such_—J.
L.] shall suffer punishment, &c.: properly pay,
discharge ; but the etymology disappears, as the op-
position would otherwise be incongruous: (namely)
everlasting destruction; dArcdpos we had at 1
Thess. v. 3; ὀλέϑριον [Lacumann] is given only by
A.; this were an adjective to δίκην; but i} is too
feebly supported (the Sin. is also against it), and is
unsuitable to ἀπό, &c., and to δίκην which already
has an adjective [?]; the mistake was occasioned
probably by αἰώνιον. The latter word might perhaps
denote a long but still limited period; against this,
however, is the parallel ζωὴ αἰώνιος, Matt, xxv. 41,
46; therefore, without limits, OLsHAUsEN thinks
that Paul has not another text of equally decided
import; but, though he does not use this expression,
he yet does say unconditionally: βασιλείαν Seod οὐ
κληρονομήσουσι (1 Cor. vi. 9,10). The ἀπό, το. is
variously understood; Curysostom, BencxL, ῬΈΕΙ,
* [Exticorr, however, is of opinion that it renders that
view “all but ccrtain.”— Revision: “I see no reason in the
present case to waive the operation of the ordinary gram-
matical rule, especially as ignorance of God is frequently
with Paul the specific characteristic of Gentilism; 1 Thess.
kv. 5 (comp. Bent. Jer. x. 25); Acts xvii. 23, 30; Rom. i. 28;
Gal. iv. 8; Eph. ii. 12, &c.; and it is, moreover, probable
that the preseit (vv. 4, 5), no less than the previous tt
Thess. ii. 14; Acts xvii ὃ, &c.), sufferings of this chure
had a double source, in tho blind ungodliness of the hea
then in general, and the special malignity of all such as
resisted the grace of the gospel.”—J. I, 7
|
Dz Werrs, Ewatp, Horwann explain from the
face as of the efficient cause (Acts iii. 19, where,
however, it is connected with ἐλδεῖν); προσώπου
would be not simply equivalent to person, but more
expressive: from His face, which will be turned
toward them in a threatening, penal, terrible man
ner; that mere look destroys them ; Curysostom ;
He needs but to appear, and they are punished;
Hormann compares Jerem. iv. 263 Sept.* Da
Werte supposes that the second member especially :
from the glory of His power, compels us te
think of the efficient cause; but of that too an ex.
planation may be found, that agrees still better with
δίκην τίσουσιν, ὄλεϑρον αἰώνιον, namely, as ΒΕΖΑ,
Livemann [Jowerr, Atrorp, Exuicorr], and oth.
ers understand it, away from. OLSHAUSEN com:
pares Is, ii. 10, 19, 21, Sept.: They will hide them-
selves, fleeing ἀπὸ προσώπον τοῦ φόβου κυρίου καὶ
amd τῆς δόξης τῆς ἰσχύος αὐτοῦ, and finds in our text
a breviloquence (as it were, hiding themselves from),
But that is not at all necessary. We get the finest
sense, and, as LUNEMANN properly remarks, a real
advance, and not still the same thing merely that
was already implied ἐν τῇ ἀποκ., when we under-
stand it as destruction (away) Srom the face of the
Lord (Jesus Christ); like ἀνάϑεμα ἀπὸ τοῦ Χριστοῦ
(Rom. ix. 8); comp. ἀπό also in Rom. vii. 2; 2 Cor.
xi. 3; Gal. v. 4.4 This is destruction, to be sepa-
rated from the blessed vision of His face, from the
Source of light and life, from the influence of His
gracious aspect; comp, Matt. vii. 23; and from the
glory (the effulgence) of His strength ; there is the
less need of understanding this in Dr Werte’s
sense, that it is not said simply, from His strength,
but from the δόξα of His strength. Linzmann’s
explanation indeed: from the glory which is the cre-
ation [Aurorn: visible localized result] of His
power, is somewhat far-fetched; the parallelism
leads us rather to understand by that something be-
longing to the Lord Himself; comp. also the He-
brew 1283 “71K, Is. ii. 10; Hormann: from His
strength appearing in its glory; Digvricu: the
glory of His omnipotence, in its creation of a new
heaven and a new earth, and in its entire communi-
cation of itself to the saved. And is not this a
calamitous deprivation, to be separated from that
glory of Christ’s power, which will glorify man into
the likeness of the Lord? (Phil. iii. 21); and so to
remain without any share in that which follows in v,
10: When He shall come, more exactly, shall
have come [AuForD, Exuicorr, WorpsworrH]. And
now the parallel members pour forth in the splendor
of the prophetic strain, and bring the positive sup.
plement to the ἄνεσις of ν. 7. To be glorified in
His saints does not mean simply to te praised by
or amongst them in words, but to be cctually shown
to be glorious in the glory that He effects in them,
by letting His glory appear in the glorification of His
saints, by dwelling in them, and imparting Himself
to them; see v. 12; John xvii. 10, 22 sqq.; Rom
ix, 28. And so it is taken also by most expositors,
The saints here are certainly Christians, not angels;
the latter, indeed, were particularly named in v. 7.
* [Comp. ch. ii. 8; Ex. xiv. 24; Ps, οἷν. 32; Hab. iil
6. My Revision cites Shakespeare, Julius Crear, i. 3:
“Cesar shall forth : the things that threaten’d me
Never look’d but on my back ; when they shall seo
The face of Cwsar, they are vanished,”’—J. L.]
t [Also Gen. iv. 16; Prov. xv. 293 Jer. xxxii. 31; Mats
xxii, 1351 John ii, 28 Gin the Greek j~sud τεῦ the val
references in my Jvevision of that verse, Note a).—J. L.]
CHAPTER I. 1-12.
118
Nor does Benczt succeed in proving, convincingly,
that the believers are a different class from the
saints ; we rather recognize in this place merely the
solemn parallelism of the members, But this does
not exclude the climax implied in the πᾶσιν : in all,
therefore also in you (vv. 4, 7). The being admired
might be understood thus: In the hearts of His be-
lievers He will ercate for Himself an admiring ado-
ration ; but the parallel member leads rather to this
explanation: By that which He works in them He
will show Himself wonderful ; He will become the
wonder and admiration of creation (especially per-
haps of the angels, comp. Eph. iii. 10), when it is
revealed, what He has known to make of His be-
lievers. Thus it is taken already by Curysostom :
BC ἐκείνων ϑαυμαστὸς ἀποδείκνυται; THEOPHYLACT
[Wexsrez and WitKinson] thinks, in the presence
of those who are now stiff-necked ; Liinemann: The
blessedness of believers being admired, Christ also
is therein admired as the Author of that blessed-
ness; comp. ϑαυμασϑῆναι, Is. ἰχὶ, 6, Sept. It is
worthy of note, how delicately one member of the
statement answers to the other; the glory reveals
what despised holiness is, and when it becomes mani-
fest to what faith attains, that is a matter of wonder
(Hormann).—Because our testimony to you
was believed; μαρτύριον, equivalent to κήρυγμα,
εὐαγγέλιον ; ἐφ᾽ ὑμᾶς belongs even without an article
to pap. (according to Winer, § 20. 2), that directed
toward you (similarly Luke ix. 5); were it to be re-
ferred to émorevSn, πρός must have been used.*
BznaEt seems to take ὅτι as that, for he says: mo-
tivum admirationis, as if the clause supplied the
subject of SavuacSiva; whereas its subject is still
the Lord. The words ὅτι to suas are already
rightly regarded as a parenthesis by Turoporer and
THEOPAYLACT, and then by Zwineri and CaLvin;
ἐν τῇ hu. ἐκ. goes back beyond that, but not, as
BEnGEL would have it, to the too remote ἔλϑῃ [still
less, as WepsteR and WILKINsoN would have it, to
δίκην ticovow.—J. L.], but to ἐνδοξ. and ϑαυμασϑῆ-
vou. Altogether untenable is Lurser’s translation :
Our testimony to you of that day ye believed ; as
little does it answer to take émorevdn for a future
or (Gror.) a-future perfect; to say nothing of other
misinterpretations. The sense of the parenthesis
with the verb put emphatically forward is this:
Since our testimony to you was believed, therefore I
can speak of πιστεύσασιν in application also to you
(ὑμῖν, v. 7); yes, you too belong to the believers ;
he would fill them with the comfortable assurance :
Ye are of the number. The addition of in that day,
on the other hand, says: It will not happen till
then; till then, patience! Carvin: fidelium vota
cohibet, ne ultra modum festinent. [Perhaps also
the phrase, in that day, was intended strongly to
suggest the thought, that the very same day, which
brings terror and ruin to the ungodly and unbeliev-
ers, brings rest and glory to their former victims,—
J. L,]—Hormann understands the passage other-
wise; to avoid the parenthesis, he supposes that
with ὅτι émor. there is a new beginning; and that
ἐν τῇ fu. ἐκ. belongs to what follows, namely, to
ἵνᾳ ὑμᾶς ἀξιώσῃ, thus getting now in his turn εἰς ὅ
to ὑμῶν for a parenthesis ;—intolerably harsh! For
though the position of ἐν τῇ ju. ἐκ. before ἵνα might
perhaps be justified by Acts xix. 4 and similar texts,
yet to add to the inversion the parenthesis also is too
touch.
* [And then with the genitive, not, as here, the accusa-
tive.—J. L.]
6. (Vv. 11, 12.) Darauf geht auch allezeit
unser Beten fur euch (Thereunto tend also at
all times our prayers for you); such was out
German paraphrase; εἰς & is not the same thing aa
δι 8, quapropter (Gror.); it might mean, én referenct
to which (Rom, iv. 20; Linemann); but the final
signification is to be preferred: aiming at which, ta
which end (Col. i, 29; De Werte [Jowert, Re
vision, WeBsteR and WiLKINSoN, Am. Bible Union,
&c.]), and the objection to this, that the certain
truth of the purpose of grace (v. 10) would thus be
made dependent on the Apostle’s prayers, loses ita
force, so soon as we closely connect therewith περὶ
ὑμῶν (with this view do we pruy for you),* and fur-
ther perceive that ἵνα, ὅτο. merely carries out what
εἰς § at the forefront of the sentence indicates; + at
1 Thess. iii. 10 likewise the import of the prayer is
expressed in the form of a design. Bence.: hoe
orando nitimur ; that what was promiscd in v. 10
may fall also to your share. We also pray, he says;
we too for our part, in harmony with the purpose of
God, This we do besides giving thanks (v. 3).t—
That our God (says he, with devout appropriation)
may count you worthy of the calling;$ Gro-
tius, BeNGEL, OLsuavsen, Ewaip, and many under-
stand it of making worthy ; Von GrrLacn: that
He may bestow on you the necessary qualities, of
which what follows would thus furnish the explana-
tion. But ἀξιοῦν is always to deem worthy, pro-
nounce [?] worthy; therefore: that He may count
you worthy of being adjudged the κλῆσις. But were
they not called long since ? what should this still im-
pending κλῆσις mean? One might think, as in the
parable of the supper, of repeated calls: that He
may count you worthy of the last, decisive, energetic
call, which brings you to the object ; or as HorMaNNn
says (aud this might be separated from his distorted
construction of our passage): that He may count
you worthy of a calling, which brings to completion
what began with our testimony and your faith there-
in; of the call δεῦτε (Matt. xxv. 84), to which
already Zwineut refers. But we may also with
Linnemann (without regarding Phil. ili. 14, βραβεῖον
τῆς κλήσεως, as quite parallel) understand κλῆσις as
meaning that to which you are called: May He at
last pronounce you worthy of that, the opposite of
which might also, indeed, follow a want of fidelity ;
comp. ἐλπίς, of the thing hoped for, Col. i. 5. The
difference, after alJ, is really unimportant; for he,
who is finally thought worthy of the glory to which
* [It is, however, taken for granted throughout, that
the Thessalonians were of the number of the saved; and
therefore the ultimate answer to the objection is that given
in my Revision: “ Itisno part whatever of Pauline philosoe
phy, that the gracious and unalterable purpose of God ras
cates the prayers and efforts of faith. Only by meana of
these could Paul and his brethren aspire to be co-workers
with God toward the predestined result. See 1 Cor. iii. 95
2 Cor. vi. 1; Phil. ii, 12,13, &."—J.L.J
t [Not exactly so. Eis 6 refers immediately to the
future glorification of the Lord in His saints; ἵνα, &e. to
the preparatory sanctification of the Thessalonians.—J_L,]
t¢ (Aurorp: “ We pray also (as well as wish).”” EL
corr: “Besides merely longing or merely directing your
hopes, we also avail ourselves of the definite accents of
prayer, the καί gently contrasting the προσεύχ. with the ine
fusion of the hope and expectation involved in the preceds
ing words, and especially echoed in the parenthetical memes
ber.” Leclures: ‘As that (v. 10) was to be the result
of the Advent in believers generally, so also, and with a
view to the same consummation, Paul’s continual request
at the throne was, that the necessary preparatory work
might be completed in the members of this particular
church.”—J. L.]
§ [τῆς κλήσεως ;—not, your calling (PEILE, AtrorD, Ev.
τοῦτα). Comp. 3 Jobn 7, ὑπὲρ τοῦ ovduaros.—J. L,]
120
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
Christians are called, is thought worthy also of the
last invitation: Come, then/* The Apostle’s prayer
is directed, moreover, to this point (in order that the
ἀξιοῦν may be realized): that He may fulfil
every desire of goodness, &c.; ὑμᾶς does not
belong to this clause, πληροῦν not governing two
accusatives, but the meaning is, in you. If we dis-
regard obviously false interpretations (Grotius:
your goodness, that is well-pleasing to Him ; simi-
larly OLsHavsen and others), the only question is,
whether with Catvin, Beneet, ῬΈΕΙ, and others, we
are to understand it thus: that He may fulfil all the
gout pleasure of His goodness, ex parte Dei, adds
ENGEL, and, at the second member, ex parte vestri.
But that is not well bere; De Wzrre, Linemann,
Ewarp, Hormann properly hold that the second
member, which denotes something wrought in the
Thessalonians, compels us to understand the first
also of ἀγαϑωσύνη in the Thessalonians. Besides,
Paul never uses this word of the Divine, but always
of human goodness (Rom, xv. 14; Gal. v. 22; Eph.
v. 9). And again, if God’s goodness was to be spo-
ken of, we must necessarily have had πᾶσαν τὴν εὐδ.,
and αὑτοῦ after it. The correct view, therefore, is:
that He may bring (in you) to fulfilment every good
pleasure in, every inclination to, goodness [so AL-
ForD, Exticott, Werster and WiLxkInson: ‘‘ bet-
ter, grace in them than towards them,” ὅς. ALForD
errs, however, in making éyaSwotvns a gen. of ap-
position.—J. 1.1. God must fulfil this; otherwise
we are prone to evil; εὐδοκία of the human dispo-
sition we find also at Rom. x. 1. Delight in what is
good is partly the first preparation for faith (John
vii. 17), and partly its fruit. But here the Apostle
speaks, not merely of the furtherance of this dispo-
sition, but of its fulfilment. Thus we are not to
think simply of a growing sanctification, nor, as re-
gards the work of faith, simply, with Curysos-
Tom, THroporet, TuzopuyLact, of the endurance
of persecutions; but Paul has his eye on the final
mark. On ἔργον πίστεως, comp. the exegetical ex-
planation of 1 Thess. i. 3; for the completion and
slight modification of that let it merely be added,
that for the right understanding of that text it seems
to us indispensable, 1. to take the three genitives in
the same way, and 2. to avoid every interpretation,
by which one member of the statement would be
confounded with another. It is very clear that the
κόπος τῆς ἀγάπης is there the toil and labor spring-
ing from love, befitting love. This must guide us
also in the first member; ἔργον τῆς πίστεως is the
work springing from faith, befitting faith ; not, how-
ever, the moral authentication of faith outwardly,
which would encroach on the second or third mem-
ber, but the fundamental inward work of faith in the
soul; not the sum of the works which spring from
faith, but that which is presupposed as the founda-
tion of all moral activity, to wit, the primary act of
breaking loose from self-confidence, and casting one’s
self entirely on the living God. Instead of Gal. v.
6, the text for comparison is rather Rom, iv. 20, 21,
* [Evurcorr: “κλῆσις, though really the initial act
(comp. 1 Thess. ii. 12), includes the Christian course which
follows (Eph. iv. 1), and its issues in blessedness hereafter,”
Bee Revision and Lectures. I am stil) inclined to refer iva
ὑμᾶς ἀξιώσῃ τῆς κλήσεως to Gud’s tinal judgment on the
Thessalonians as having walked worthy of their vocation
(ἀξίως τῆς κλήσεως ἧς ἐκλήθητε, Eph. iv. 1. Comp. the in-
variable New Testament use of ἀξίως, as in 1 Thess. ii. 12,
and the import of ἄξιος in Matt. iii. 8; Luke iii. 8; Acts
zxvi. 20). But as those whom God counts worthy He first
makes worthy, the rest of the verse desoribes this prepara-
sory process.—J. L.]
This energetic groundwork of faith Paul sees exist
ing in ihe Dhesuslonane he notes it in ἐπ 1
9, whereas here his prayer for them is that God may
fully accomplish it, and through faith bring to pers
fection the new man; ἐν δυνάμει, in power, with
force (1 Thess. i, 5); LiNEMANN: powerfully 5 res
ardua, says Catvin. It belongs to πληρώσῃ.--
That the name of our Lord Jesus, ὅθ. i Com
pared with v. 10, this word indicates that to Himself
we can bring no glory, but His name is glorified in
us, and we personally in Him. Yet is His (and in
general the Divine) name itself something real, as is
expressly shown by the present context, which in v,
12 asserts of the name what v. 10 says of Christ
Himself. Hallowed be Thy name; in the name of
Jesus we pray, and in the name of God the Father,
ἄς. we are baptized; comp. Ex. xxiii. 31; Deut,
xxvi. 2; 1 Kings viii. 29; Jer. xxxii. 20; Ps. xlviii,
11 [10]. What His name is in fact He Himself
makes for Himself; it is not a name given by mere
human invention and conception. He reveals Him.
self as he would be recognized and invoked, as He
who is what He is called, and is effectively present
wherever called upon. His name is glorified in us;
and therefore this does not mean merely, that He is
celebrated in the praises of our lips, but (as the
second member shows) that He is in fact made glori-
ous, when the Lord shows Himself in us true to His
name, as the prayer-answering Saviour; when He
prevails with us to have His name named upon us,
as those who really belong to Him (Deut. xxviii. 10;
Am. ix. 12; James ii. 7..—And ye in Him, that
is, may be glorified; a reciprocity, as in John xvii,
Most understand this asin Him, the Lord, Line-
MANN, Hormann: in it, the name. As regards the
meaning, the difference is unessential. This word
likewise looks to the consummation; living in the
Lord, we are to be made partakers of His glorified
nature; in the name of the Lord: the power of
that name, which is above every name, And all
this, according to the grace of our God and
Lord Jesus Christ. He thus quenches all human
pride, Since the article stands before Seod, and not
before κυρίου, it is altogether most natural, with
Hormany, to refer Seod also to Christ [but see Criti-
cal Note 18.—J. 1.1, without this being, as HiteEn-
FELD supposes (p. 264), a mark of spuriousness; for
not merely Tit. ii, 18, but also Rom. ix. 5 speaks of
Christ in loftier terms than are agreeable to our
modern critics (comp. John xx. 28; 2 Pet. i. 1, 11).
The distinction between God and Christ is not to be
sustained by an appeal to texts like vv. 1 and 2, since
there the article is wanting also before SeG and Seod,
DOCTRINAL AND ETHICAL
1, (V. 3.) It is important for all life, that it also
grow; otherwise it stands still, or rather retrogrades,
But growth in the kingdom of grace proceeds in part
differently from what it does in the kingdom of na-
ture. Even a tree, indeed, must grow as well below
as above, But still more does that saying of SraRKE
hold good of the Christian life: This growth takes,
place either openly and sensibly, when a man, after
experiencing the sorrows of repentance, is sensibly
comforted and quieted in his soul (Ps, οἰ. 1-5); or
it takes place in a secret, concealed, hidden manner
in circumstances of trial, when a man perbaps makea
the most powerful advance, but God does not yet
allow Him to be clearly and proper! y sensible of it
CHAPTER 1. 1-12.
---- -
121
—Still more important is another distinction, to wit,
that every being in nature, even every man and
every people, reaches on the natural side a highest
point, and then declines and goes toward death,
whereas by Christ and His Holy Spirit is implanted
in the individual and in humanity a germ of imper-
ishable life, that does not decay, but ripens to per-
fection (v. 11), and is just then most powerfully ma-
tured, when tribulation even to death wastes the
outer man.
[Buruirr: As it is our duty, it will be our great
wisdom and prudence, so to speak of the graces of
God which we see and observe in others, as that
they may not be puffed up with any conceit of their
own excellencies, but see matter of praise and
thanksgiving due unto God only, and nothing to
themselves—M. Henry: We may be tempted to
think that, though when we were bad we could not
make ourselves good, yet when we are good we can
easily make ourselves better; but we have as much
dependence on the grace of God for the increasing
the grace we have, as for the planting of grace when
we had it not.—J. L.]
2. (V. 4.) Are we at liberty even to glory in
men? Not so as to foster our own ambition, or to
flatter the ambition of others, Nor is all danger
obviated by saying, that we extol God’s work in
them; the old man seeks to catch his share also
therein. Where faith is really put to the trial of
patience (James i, 2-5), there is the least risk of
pride, and in such a trial there is incentive for oth-
ers, They, who are commended, are not allowed by
God to want for secret checks. For them too that
word holds good: nobdlesse oblige,
8. (V. δ.) God’s rule is a constant righteous
judging and sifting with a gracious purpose; for
righteousness stands in the service of grace; grace
reigns through righteousness (Rom. v. 21). But it
is not always easy even for faith to keep track of
this, Not merely are wilful, impatient persons
offended, that it often scems to go ill with the good,
and so well with the wicked; not merely do the
frivolous and faint-hearted ask, Where is now the
righteous God? but even Asaph had well-nigh slipped
here. It is the triumph of faith, when it lays hold
of the Apostle’s word, and in that very thing, which
seems to conflict with all righteousness, learns to
recognize the working out of righteous judgment.
On one side it is a terribly earnest declaration of
it, when God punishes sinners by giving them up
to sin (Rom. i. 24 sqq.; ix. 17; xi. 8 sqq., 32);
the Christian likewise may be sensibly visited with
chastisement, and it is hard to stand beneath the
judgment of God; nevertheless, in the severity
itself there is comfort, since it lifts us above depend-
ence on men, And to him, who yields to the hu-
miliation, there is the further help vouchsafed, that
his faith is strengthened in the impossibility of the
righteous God allowing confidence in His promise to
come to shame; and still more, 7 the very confu-
sions of time he perceives evidence of the righteous
judgment of God, which in sending afflictions and
persecutions, in hardening the ungodly, in the chas-
tisement and purification of the pious, in their sepa-
ration from the world, and in their confirmation to
believing constancy, accomplishes itself from day
to day, till in the final consummation (v. 6 sqq.) it
reaches the end of righteous retribution. Until then
the account is still open ; then comes the settlement.
4, Ringer: A man becomes meet for the king-
fom of God under euffering ; not as if by suffering
ramongst men, with God it stands unshaken.
he could deserve it. For truly our affliction is not
worthy to be compared with the glory which shall be
revealed in us (Rom. viii. 18), The mercy of God
in Christ alone makes us meet for this inheritance
(Col. i, 12), But God’s plan and order is, to try
man’s intrinsic worth and value by their endurance
in the fire of afiliction, and whether they are pos
sessed by a paramount delight in the invisible and
eternal, or by an irredeemable tendency to vanity
(2 Cor. iv. 17, 18). The heirs of the kingdom must
earn for themselves the witness, that they love not
their lives unto the death (Rev. xii, 11). In the
judgment of the world, it is true, they suffer as evil
doers, as wilful, unmanageable people; but the testi-
mony of God in a good conscience bids them rejoice,
and leap for joy, and glory in tribulation, because
they suffer for the kingdom of God (Luke vi. 23; 1
Pet. iv. 13; Rom. v. 3; comp. Rev. vi. 10 sq.; vii,
14; xi, 18)—We add, that a man cannot claim the
reward, as if he had first given something to God
(Rom. xi. 35); but when God has trained, proved,
and tested a man, like gold in the fire, He crowns in
him His own grace, and gives him the reward of hig
fidelity,
[Lectures: “That ye may be counted worthy,
&c.;—if indeed it is a righteous thing, ἄς." In
using such expressions—and there are very many of
them in the New Testament—the inspired writers
proceed upon the ground of that gracious covenant,
in which, through their union with Chrst, believers
stand, and whose merciful provisions, on God’s part
absolutely sovereign and free, alone give them all
the claim they have on the Divine favor here or
hereafter. But that claim, though thus originating,
and because thus originating, is an infinitely and
eternally valid claim, It is deep and abiding, as the
love of the Father for the Son; strong and sure, as
the word and oath of Him who cannot lie—cannot
deny Himself—or frustrate any hope which He him-
self has raised. In this respect, as in many others,
the gospel salvation reveals God’s righteousness no
less than it does His love.—J. L.]
5. (Vv. 6, 7.) The jus talionis, “eye for eye,
tooth for tooth,” or, ‘‘ with what measure ye mete,
it shall be measured to you again,” would be im-
properly described as a human right of retaliation.
It is rather just the inviolable Divine order, though
in a sensible, allegorical form. Jesus Himself does
not in Matt. v. 88 sqq. reject the principle (comp.
Matt. vii. 2), but’ merely the arbitrary Pharisaie
abuse of it. A Divine order it remains, and as such
is engraven on the human consciertce, that guilt shall
recoil on the head of the perpetrator. However
much and however long justice may lie ae ἢ
God’s long-suffering does not annul the fact, that
His proceedings tend in the long run to a perfect
retribution. For this reason even the purpose of
God’s grace is not accomplished by means of an
amnesty setting justice aside, but through the satis
faction of justice by an adequate atonement. Who-
ever rejects this, draws upon himself the final judg.
ment; whoever in the sense of a living, penitent
faith acquiesces in the economy of redemption, in
that man the righteousness of God can work out
salvation (1 John i, 9; Rom. iii. 26), On the wrath
of God, comp. the Apologet. Beitrage by Guss and
Riccensacu, p. 89 sqq.—[Barnes: If it is right
that the sinner should be punished, it will be done—
2.1.
a) The eschatological excitement in Thessalonica,
122
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
though it was known to the Apostle, does not at all
hinder him from discussing these great truths. An
abuse does not abrogate the proper use. And it is
true that he speaks on the subject for the very ex-
press purpose of comforting those under persecution.
But neither does he fail also to follow this up in ch.
ii. with the needful sedatives, One chief mark of
Scripture as originating with the Spirit of God is,
that both in the teaching of doctrine and in the
regulation of the life it speaks with so great depth
and force, and yet at the same time also with so
great moderation; never one-sidedly either in the
way of exaggerating or in that of suppressing any
truth. It is to be observed, moreover, that this ex-
pectation of rest at the return of Christ stands in
distinct contradiction to the Irvingite doctrine of the
translation ; see the Doctrinal and Ethical Note on 1
Thess, iv. 17.*
4. (Vv. 6-9.) But how should the prospect of
the perdition of the ungodly serve to comfort the
pious? This seems to savor of a malignant joy, or
at least to express a strange longing for vengeance.
To wait for the judgment of God, however, is some-
thing different from avenging ourselves (1 Pet. ii.
23), And the former should as little be wanting in
the children of God, as God ever ceases to be holy.
The oppressors spoken of here, as so often in the
Psalms, are not at all opponents on trifling grounds
of human quarrel, but they hate God’s servants and
children, because they hate God’s truth. In our text
vy. 8 especially shows that those are meant to whom
salvation was offered, but they have trifled away
their hour of grace. Respecting the violence and
scorn of the ungodly the living sentiment of justice
now cries to God. On this point no man can judge,
who has no inward experience of zeal for God’s
glory. Paul testifies with joyful faith, that now
already the righteous judgment of God rules, but
withal he holds fast, as a postulate, the final, com-
plete separation between the pious and the ungodly,
as in Mal. iii. 18. Scripture generally is far from
any abstract, idealistic surrender of the final and
absolute triumph of the cause of God. If then we
think of the Apostle’s fervent longing to be made a
curse for his brethren (Rom. ix. 3), if they could
thereby be helped, we shall give up entirely talking
about vindictiveness. Yet how few have experi-
enced the vehement desire, that right shall still be
right, and God continue to be God, which must arise
in a soul compelled to endure the harshest abuse and
oppression of its faith! We need not wish to be
more merciful than the eternal Mercy (Matt. vii. 14).
There is a point, at which the flaming majesty of the
holiness of God advances in power against the obdu-
rate despisers of His grace. Nevertheless, the love
of enemies remains in force (1 Thess. v. 15), so long
as there is still anything to be hoped for. Canvin’s
admonition is, that, although Paul promises ven-
geance, yet we are not to wish for it against any
man. It is quite possible that the honor of God’s
cause, and the salvation of those exposed to seduc-
tion, might impel an Apostle to call down a sharp
judgment on the adversaries (1 Cor. v. 5; Acts xiii.
10, 11); but the design always is, wherever it is
Btill possible, correction in order to salvation; and
human violence is never allowed to interfere (Matt.
xiii. 29. Give place unto wrath (Rom. xii. 19), that
* (I am not aware of any sufficient scriptural evidence
of the doctrine referred to. “But just as little, so far aa I
tan see, is it contradicted by our text.—J. L.]
to the wrath of God; where that is kindled, ix
in the fulness of awe, and also of
humble submission, as well as of sympathy towarda
those who are judged, to stand aside. There thus
exists a fundamental likeness between the piety of
the Old Testament and that of the New. The differ.
ence does not consist in the setting aside in the New
Testament of the threatenings of judgment, but
only in this, that in Christ’s redemptive work there
is revealed an inconceivably larger grace than the
Old Testament gave occasion to expect, whereby the
uttermost is done to render possible a deliverance
from judgment, While the revelation before Christ
was to be altogether true—wholly that, and nothing
more than that, which humanity before Christ was
able to bear—yet, with all the glory of the words of
grace even in the Old Testament, it was still impos
sible that the fulness of mercy should be made
known as it was by Christ in word and deed. Comp.
the essay on die Nichstenliebe, Stud. und Krit.,
1856, p. 117 sqq.
8. On not knowing God, see the Doctrinal and
Ethical Note on 1 Thess. iv. 5. The heathen also
are guilty, when they do not even inquire after
God; but there are still many amongst them, who,
for their own part, are at least in some measure ex-
cused by the general degradation. This is recog-
nized in the words of the Lord respecting Tyre and
Sidon, Sodom and Gomorrah (Matt. x. 15; xi. 22,
24). The consummation of guilt is, when the origi-
nal stupidity towards God develops itself into con-
scious rejection of His gracious counsel and work ;
and here again also blasphemy against the Holy
Ghost marks the highest point. ‘‘ Whosoever de-
nieth the Son, the same hath not the Father” (1
John ii, 23); this word is receiving an ever-growing
fulfilment in our day. It is possible for one to pray
to a God who yet is rather sought than known. But
wherever Jesus, the highest revelation of the true
God, is not merely still unknown, but is denied and
rejected, there at last nothing more is retained than
a power of nature, to which it is impossible to pray
as toa Father. But as the denial of Jesus betrays
the repugnance of the heart, so faith is a matter of
the will. In the former case, the meaning is: So
thou sayest, but I will not, and thus God is made a
liar (1 John i. 10); here the Apostle speaks of the
obedience of faith, For this very reason the princi-
ple stands firm also with Paul, that a man is judged
according to his decds (Rom. ii, 6-11; 2 Cor, v. 10),
But the innermost soul of right conduct is obedience
to the command for the reception of grace; and
that is just faith.
9. Holy Scripture knows nothing of the entire
renunciation of all motives of fear and hope, such
as is required by philosophic morality; nor is it
known in actual life. Even the dullest indifferent
ism, even the haughtiest self-consciousness, cannot
fully extinguish fear and hope; nor should it. The
only point of importance is, that the living God bes
come their object.
10. The eternity of punishment is to many a
peculiar offence. But let us not forget that only
those are threatened with this (especially in Matt.
xii, 31, 32), on whom the merciful God, Father, Son,
and Spirit, has brought to bear His entire work of
grace, and has done so in vain.* Through obdurate
is,
becomes man,
* [This seems to mean that none are in da τ
nal punishment but blasphemers of the Holy Ghost “Be
lieving this doctrine to be thoroughly unscriptural, I shall
be allowed here simply to express my firm dissent,—J. 1.1
OHAPTER 1. 1-12.
128
resistance to grace the state of inward desolation
must have reached such a pass, that from a man in
this condition even his neighbors necessarily become
detached; whereas on the other hand we cannot
think highly enough of the resources of the grace
of God. Now since the grace of God Himself,
being more fervent than a mother’s love, cannot
forget, and therefore cannot, it would appear, cease
to love, how is it possible that it should perpetuate
the life of the damned, merely to subject them to
perpetual torment? In the line of these thoughts
we reach various attempts to set bounds tv the eter-
nity of the punishments of hell. The most obvious
device still would be to take αἰώνιος in a limited
sense; but the inference on the side of life [Matt.
xxv. 46] would scarcely be accepted. It must be
allowed that, where we have to deal with first prin-
ciples and final issues, we are least capable of view-
ing things as God Himself views them, and there-
fore also are least entitled to lay down definite doc-
trines transcending the rule of Scripture. Comp.
Apolog. Beitrdge, p. 239 sqq. [On the subject of
this paragraph, see Lectures on Thessalonians, pp.
454-460.—J. L.]
11, (Vv, 10-12.) Who can form to himself a
sufficiently lofty conception of that glory, when the
Lord shall glorify His own in soul and body—shall
disclose to all the world their previously unknown
inward blessedness and sanctifying forces—shall
manifest them as the Temple of God, as His friends
and children, and introduce them to His everlasting
joy (Calwer Handbuch der Bibelerklérung)! What
amazement will it then awaken, to see this mighty
body (of which Christ is the Head), grown up from
the small seed-corn of faith, and now standing there
perfect in its heauty through the union of all its
members with the Head (Von Gertacg) |
HOMILETICAL AND PRACTICAL,
V. 8. Beginning and progress—both come from
God; even growth therefore is no merit of ours.—
Hevusyer: As the individual, so likewise the Church
must be constantly on the increase.—Catvin: How
disgraceful is our sluggishness, that we scarcely in a
long while advance a foot !—Tuz same: We owe
God thanks also for the good that He does to our
brethren. So dear to us should be the salvation of
our brethren, that whatever is given them we should
regard as our own good, The welfare of every
member tends to promote the prosperity of the
whole Church.—Paul seeks to keep all the churches
bound to one another in cordial sympathy.—Berl.
Bib.: In the growth of love consists the greatest
beauty of ἃ church,—Taeoruyiacr (after Curysos-
tom): We should not love one, and another not;
partial love is not love, but the cause of quarrels,—
Tue same: It is not tears and lamentations that our
sufferings deserve, but thanksgiving.—[Bishop W1L-
son: If love abounds, faith also increaseth, This is
a test.—J. L.]
Υ. 4. Heusyrr: Temptations verify faith; by
persecution is Christianity sealed—Srine.in: The
fairest growth of faith, love, and experience flour-
ishes on the stem of the cross—In such circum-
stances a mere notion does not hold its ground.—
Curysostom: Where love and faith are weak, they
are shaken by affliction ; where they are strong, they
vecome thereby still stronger.—How is it that in
distress faith grows? and how love?
Υ. 5. To what degree is the patient endurance
of persecution proof of the righteous judgment ?~
When things go well with the ungodly, the carnal
mind says: There is no judgment—Hevpner: That
which now appears to conflict with the Divine right
eousness is for faith a confirmation of it. It ig
shown that God saves those only who are proved
and sorely tried. Thy sufferings are necessary for
the justification and glorification of the righteous
ness of God. Thou art thereby to appear as one
worthy of salvation.—JBerl, Bib.: Satan must not
say: Christians do well to be pious; they are not
allowed to suffer.—Srockmuyer: When it is said:
Where is now the righteous God? why does He not
own us? understand that, in enduring with patience
and faith, thou hast already experienced a palpable
demonstration of the righteousness of God.—Tua
same: From the glorious end light is reflected on
the darkest experiences, wherein, however, the right
eousness of .God even already wrought, to make thea
by means of thy unjust suffering gradually worthy
of salvation.—Srarke: There is such a thing as the
holy vengeance of God; Antiochus, Herod, Nero
experienced it—Hrusner: To vex, afflict, oppress
aman that loves God, and is loved by God, is in
God’s eyes one of the most heinous offences,—Cury-
sostom: We would not vindictively rejoice over the
punishment of others, but over our own deliverance
from such punishment and torment.—God will assign
to every one the position suitable to his inward state,
—Berl, Bib.: The inward and outward and external
will there be mutually reconciled.
V. 1. There is such a thing as coming out of
great tribulation, a Sabbath rest, a blessed liberty of
the children of God.—Herupner: Like faith, like
trial, like reward.—Catvin: Much greater deference
is given to those who have had long practice in that
which they teach ; Paul does not stand in the shade,
and bid the Thessalonians fight in the sun—Hezvs-
ner: The angels have power to execute the judg-
ments of God; the mightiest villain is powerless
against them ; one glance of an angel smites him to
the earth,
V. 8. Carysostom: By saying nothing about
hell, wilt thou thus extinguish it?—Tuz same: No
one who keeps hell in view, will fall into hell—Tus
same: It isa great evil, to despise threatenings.—
Turopuyitacr: If those are condemned, who do not
obey the gospel, how much more those who prevent
the obedience of others!
V.9. Mark that terribly serious word, everlast-
ing —Rincur: To appear before Jesus, and to be
unable to stand in the presence of His glorious
power, will be just as intolerable for the ungodly as
their punishment itself; even as the trial and court-
day are often felt more keenly than the penalty.—
Hevusner: To be banished from the face of Christ
ig more than all torture. ’
Ψ. 10. [Letenron: Glorified in His saints, ὅθ. 5
—how much more in the matchless brightness of
His own glorious person !—J. L.]—Srocxmeyzr: Ié
will one day be manifest, that sanctification is glorifi-
cation; at present many dread it as being the death
of the old man.—Roos: Every one will wonder that
from an insignificant root (faith) has sprung the
splendid flower of glory, or that faith in the preached
gospel should have drawn after it such glorious Tes
sults,—Tur same: That Christ should be glorified
and admired in the saints requires that they too have
glorified bodies, and appear with Christ (Col. iii, 4).
—SrockmzyeR: Many will be surprised, when tod
124
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
late, that many things which they pronounced impos-
sible have yet come to pass.—[Larpner: The wis-
dom, power, and faithfulness of Christ, glorified in
the perfect holiness, external glory, and great num-
ber, of His people.—J. 1.7
Y. 3-10 is one of the Epistles for the 26th Sun-
day after Trinity (or else for the 27th). It proclaims
to us the righteousness of Divine retribution, 1. as
consolation for oppressed Christians, who are grow-
ing in faith and love: a, already in the midst of
their affliction let them recognize the holy rule of
the righteousness of God; b. let them confidently
expect, in the day of revelation, not merely rest
from their labor, but glorification; 2. as a serious
warning for the adversaries, who are not merely
ἃ. driven now already from one degree to another
of hostility to God, but are also, b. drawing upon
themselves everlasting destruction; nor can they
charge this on the gospel, but solely on their disobe-
dience to it.
V. 11. SrockmeyeR: Whoever is able to suffer
for the cause of God, so long as it is still despised
and assailed, is worthy also to rejoice with it, when
it comes to honor.
V. 12, Hevsner: Jesus is best glorified, and the
honor of His name vindicated, in the life of Chris
tians. Were this apology furnished by Christiana
no written one would be needed, and their slander.
ers would be struck dumb. ; :
Vy. 11, 12. Srockmnyer: In this section are twa
things deserving of all consideration: 1, that the
Apostle feels himself impelled, even for such a
Christian church as that was, still to make continual
intercession; and 2. what it is that he asks for them,
1, The Apostles and Christ Himself lay great stress
on intercessory prayer, whether it be the pouring
forth of our heart’s sorrow for such as are still to ug
the occasion of sorrow, or whether it is because we
reflect on how much is involved in a man’s persever-
ing to the end in the right way. Of course, inter.
cession is not a kind of convenient makeweight for
laziness, which likes to do nothnig otherwise ; but it
seeks the blessing of God, without which we can do
nothing. 2. The matter of the intercession is, that
God would bring them to a point where He can
count them worthy of the heavenly calling in its en-
tire length and breadth ; and, for this purpose, that
He would grant them grace to remain faithful and
obedient to the call to holiness, Thus will be ful-
filled the saying: ‘‘ I am thine, thou art mine.”
Π.
Instruction and Exhortation in regard to the antichristian consummation of evil.
1, Ca. II. 1-12.
The warning, against allowing themselves to be easily misled into the notion of the day of the Lord being at the
door (vv. 1, 2), is confirmed by reminding them that, as he had already told them orally, the Man of Sin must previously
be revealed (vv. 3-5), that the mystery of lawlessness is still for the present restrained by an obstructive power, and will
only reach its height when this is removed, and will then also come to its end by the appearing of the Lord (vv. 6-8);
of what sort the iying power of the enemy will be, is then more exactly described.
1
2
3
4
5 \
6 yet with you, I told you these things?
7 that he might be revealed [may he rev.]“ in his [his own]’* time.
8
® brightness [appearing]* of His coming:
[according il
10
Now [But]* we beseech you, brethren, by [concerning, ὑπέρ] the coming of
our Lord Jesus Christ, and by our [and our| gathering together unto Him,
that ye be not soon [quickly]* shaken in mind [irom your mind],* or [nor yet]*
be troubled [alarmed],° neither by spirit, nor by word, nor by letter as from
[by, διά] us, as that the day of Christ [the Lord] ° is at hand [is present].’ Let
no man [no one, μή τις] deceive you by any means [in any way]:° for [because,
ὅτι] that day shall not come, except there come a falling away [the apostasy,
ἡ ἀποστασία] first, and that [the, ὁ] man of sin’ be revealed, the son of perdition,
who opposeth, and exalteth himself above [against]*° all that is called God or
that is worshipped [every one called God or an object of worship],” so that he
as God” sitteth [sitteth down, καϑίσαι] in the temple of God, showing himself
[showing himself forth]"* that he is God. Remember ye not that, when I was
And now ye know what withholdeth,
For the
mystery of iniquity doth already work [For the m. is already working of law-
lessness],”"° only he who now letteth wid let, until he [only until he, who with-
holdeth for the present,]‘’ be taken out of the way; and then shall that Wicked
be revealed [shall be rev. the lawless one],’* whom the Lord [Lord J esus]”° shall
consume with the spirit [breath]** of His mouth, and shall destroy with the
even him, whose coming is after
ἶ “ the working of Satan, with [in, ἐν] all power and siens and
lying wonders [wonders of falsehood], and with [in, ἐν] all deceivableness
[deceitfulness, ἀπάτῃ] of unrighteousness in them that perish [for those who are
CHAPTER II. 1-12.
125
perishing];”* because they received [accepted]* not the love of the truth, that
11 they might be saved. And for this cause God shall send
I ; [a working of delusion, ἐνέργειαν πλάνης
12 believe a lie [the falsehood, τῷ ψεύδει] ; that they all?”
them strong delusion
len God send]?
ἄνης , that they should
might be damned [may
be judged] ** who believed not the truth, but had pleasure in” unrighteousness.
1V.1.—[Revision.: “* You see, then, what is to be ex
Lord. But, in regard to that coming itself, &c.’
2 V. 2.—[raxéws ; immediately on being thus tempted.
3 V,2.—[amo τοῦ νοός ; rendered as above, from your
bach: vom vernitnfligen Sinn.—J. L
pected, and prayed for, as your portion i
u ἅ Or perhaps the Greek arrangement ΤΟΣ εὐ δα se cee ee
between ἐρωτῶμεν ὑμᾶς here and προσευχόμεθα περὶ ὑμῶν of ch. i. 11.”
Webster and Wilkinson thus: “Such is our hope and consolation,
nected with the great fact which gives it its character, I beg of you,
i, Ly rat gest an. opposition
The latter is Riggenbach’s idea; whereas
Page ona it is such, by every consideration cone
Comp. E. V., Luke xiv. 21; xvi. 6.—J.L.]
- mind, in several
Geneva, Bishops), and recently by aca Jowett, Wordsworth, Alford.
of the older versions (Tyndale,
: Cranmer,
Ellicott: from your sober mind; :
Riggen-
4 V.2.—The best copics [including Sin., and Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, &c.] give
μηδέ, which is also the proper particle, and then μήτε three times.
5 V. 2.—[@pocicGar, a stronger word than σαλευθῆναι.
schrecken, &c., are given for it in the versions.—J. L.
ἂν
. Comp. Winer, § 55. 6.
Such equivalents as terrified, dismayed, perterreri, ere
. 2.—Instead of the Rec, Χριστοῦ, which has few authorities, the most and the best (also Sin.) give κυρίου [and 80
all the recent editions.—J. L.]
1
V. 3.--ἰἐνέστηκεν ; Riggenbach, after Luther, vorhanden ware. On this word, see an elaborate note in Revision.—
J.L.)
8 V, 8.- -[κατὰ μηδένα τρόπον ; comp. E. V., Rom. iii. 2; Phil. 1. 8.—J. LJ
® V. 3.—Instead of ἁμαρτίας, which, however, has mauy old authorities,
and amongst others Or. 5, in its favor, By
Sin, and some other Alexandrian sources give ἀνομίας, arising probably from vv. 7, 8,
V. 4.—[émi with the accusative.
11 V. 4.---[-πάντα λεγόμενον θεὸν ἣ σέβασμα.
Ellicott, in the Commentary: above (and inst); i ‘ston : y
and so Wordsworth, and recent English translators generally, tN { Be a Menton gant)
and the Am. Bible Union, &c.—J. L.]
μ 2 Revision: “EB. V. and the older English versi tly fol
Vulg. omne quod = πᾶν τό, which however, I find in no printed text but that of Bes, Reet artes oes
reason except that Jerome might seem to have read it, and that in Beza’s own opinion
and there it is avowedly for nao
it yields a richer sense: mihi
tamen uberius videtur.”” Riggenbach, likewise, retains Luther’s iber alles das. But ve fr Fab:
and Wordsworth have preferred the masculine construction.—J .L.)J ἘΣ ΤΡ ΕΣ en neeet aot εὐδοτα
12, 4.—The ws θεόν before καθίσαι in the Elzevir is brought under suspicion asa gloss by A, B. D,1 Sin., most of
the versions, and the oldest Fathers. [It is condemned by Mill, and cancelled by the majority of critical editors.
genbach likewise omits it.—J. L.]
13-V. 4.- -[ἀποδεικνύντα.
Ellicott :
14
Rig-
Comp. 1 Cor. iv. 9. Here, for the Vulgate ostendens, Augustine and others use ostentare.
exhibiting, displaying ; Wordsworth, as above.—J. ᾿ οἰὸς ἧς i ide
L.)
V. 6.—[eis τὸ ἀποκαλυφθῆναι ; comp. 1 Thess. 111. 10.—J. L.]
16 'V. 6. --[τῷ ἑαυτοῦ ; the time assigned to him—then, and not sooner.—Sin.} A, K.: τῷ abrod.—J. L.
16 -V.7.—[7d yap μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας.
: J
The emphasis of τὸ μυστήριον, as opposed to the double
αποκαλυφθῆναι of vv. 7, 8, is strengthened by the Greek order.—J. L.]
17 Ψ΄ 7.—[udvor ὃ κατέχων ἄρτι ἕως, «.7.A. See the Exegetical Note 8.—J. L.]
18 Ὑ, 8.--Ἕἀποκαλυφθήσεται ὁ ἄνομος. Here again the revelation, as being now the main idea, is put foremost.—
7.1,
Ry, 8.—'Iyoods is supported by Sin. A. D.! E.1 F, G. L.?, and most of the Versions and Fathers [and nearly all
the critical editors.—J. L.]; it is wanting in B, 1).8 E.? K. L.1, and most of the minuscules.—The variation ἀνελεῖ (from
15. xi. 4, Sept. 1), for ἀναλώσει, makes no change in the sense; if Sin. a prima manu gives avadot [Sin.?: ἀνελοι] that is
a corruption, holding the midule between the two readings.
20 γ' 8.-ἰπνεύματι.
Union.—J. L.]
21 Μ΄, 8.---ἰἐπιφανείᾳ.
Comp. the English version of Is. xi. 4; and so very many here, including the Am. Bible
This word occurs six times in the New Testament—once, in reference to the Lord’s first com-
ing; five times, in reference to His second—and is always elsewhere rendered in our Version, appearing. In the present
instance E. V. follows the Bishop’s Bible.
Alford and Ellicott have appearance, after Tyndale, Cranmer, Geneva;
Wordsworth, Webster and Wilkinson, Am. Bible Union: manifestation.—J. L.]
22
Ὑ. 9.--[ἰκατά. Comp. Eph. i. 19; iii. 20; &c.—J. L
23 'V. 9,--[τέρασι ψεύδους.
The genitive belongs to all the three nouns.—J. L.]
24 V. 10.—The authorities [including Sin.1] preponderate for the simple dative, whereas the iets preires ἐν.-- [τῆς
before ἀδικίας is wanting in Sin.! A. Β. F. G., Lachmann, Tischendorf, Altord, Wordsworth, Ellicott.—J. L.]
25 -V.
10.—[édefavto.
See 1 Thess. ii. 13, Exeg. Note 2.—J. L.]
26 Vv. 11.—The present πέμπει (Scholz, Schott, Lachmann, Tischendorf, Theile, Alford, Wordsworth, Ellicott.—J. L.]
deserves the preference over the future πέμψει.
Here, asin the previous instance [v. 8], Sin. a prima manu goes with
the oldest authorities ; the correction by a later hand, with the Elzcvir. ᾿
27 -V.12.—For ἅπαντες (all together), are Sin, A. F. 6. [Tischendorf, Alford]; for πάντες, B. D. E. L. The former is
to be preferred as the rarer.
instance of the too frequent dixcrepancy between the Commenta:
“Out of 113 instances E.
28 -V.12.—[xpiOaor. Revision:
[Accord ng to the Americ: edition of Ellicott, there is in regard to the reading here an
and the Translation.—J. L.] i
. makes κρίνω = κατακρίνω only in 7, including Rev.
xviii. 20 (where see Revision, Note k); the others being John iii. 17, 18 (twice); Acts xii 27; Rom. xiv. 22.’—For may,
eomp. 1 Thess. ii, 16.—J. L.J
29 V.12.—év is given by the Codd. A. D.9 E. K. L. and Sin. α secunda manu ; it is omitted (probably to conform it
ἴο τῇ ἀληθ.) by B. D.2 F. G, and Sin. a prima manu,
EXEGETICAL AND CRITICAL.
1. (Vv. 1, 2.) But we beseech you, &.; as
in 1 Thess. iv. 1; v. 12; over against the prayer of
ch. i, 11, 12 he now turns to his brethren; on
account of, in regard to the coming, ὑπέρ, as in
ch, 1, 4; Rom, ix. 27; not an adiuration, per, as
you dread or desire that day (so Zwinei1, CaLvin,
snd others); but this use of the preposition does
not belong to the New Testament; Litnemann, too
srtificially: in the interest of the coming [JoweErr
and Worpsworta: on behalf of ; the former add-
(Lachmann brackets it.—J. L.]
ing: as though he were pleading in honor of that
day, that the expectation of it might not be a source
of disorder in the Church.”—J. L.], to obviate all
mistakes on that subject; but certainly the coming
itself has no such interest,* He is speaking, as in
* [Atrorp and Exticorr partially adopt LonEmANN’s
suggestion. I should rather say that ὑπέρ here, instead of
περί, carries with it an indication of the strong personal
interest felt by tbe writer and his readers in their Lord’
coming. So Green, who refers also to Acts v. 41; Rom. ix.
29; 2 Cor. v.12; vili. 23; &c.; WenstER and WILKINSON,
126
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
ν. 8, of the coming of the Lord to judgment (ch. i.
4, 8), and the setting up of the kingdom; with
Christ's Advent he connects by means of one article
our gathering together away (or upwards, Line-
MANN)* unto Him; the two together form one
event, the first completing itself in the second. For
the topic, 1 Thess. iv. 17 may be compared ; for the
word likewise, Matt. xxiv. 81 (the verb; the sub-
stantive is used in Heb. x, 25 of assemblies for
Divine service). The import of the entreaty is ex-
pressed in the form of a purpose; εἰς τό, as in 1
Thess. ii. 12; iii, 10; that ye should not be
quickly shaken; ταχέως does not stand here, as
in Gal. i. 6, in opposition to a previous better con-
dition; nor does it mean, as OLSHAUSEN supposes,
so soon after my exhortations to you; but (Dr
Wertz, Linemann): so soon as any one tells you
something of that sort, forthwith. Σαλευδῆναι,
moreover, is the expression that denotes the heaving
of the sea; then figuratively, to excite an uproar
(Acts xvii, 13); connected with ἀπό it has a preg-
nant force (like xatapyeiodo: ἀπό, Rom, vii. 25
comp. also Rom. ix. 8 and 2 Thess. i. 9): shaken
and thereby driven from [Worpswortn: drifted
off from]; thrown out of your reason; + for that
is the meaning of the word, as in 1 Cor. xiv. 14, 19,
Rom. xiv. 5; not sententia (GrotiUS), persuasio ;
that were γνώμη, or some such word. Accordingly :
Hold fast a rational, sober thoughtfulness, which is
required for your peaceful trial, and the due per-
formance of your daily task. Attached to this, ac-
cording to the best authorities, by μηδέ (the manu-
scripts, indeed, vary exceedingly in the case of such
particles), is ϑροεῖσϑαι, which, again, is not simply
synonymous with cadevS. (that would be implied in
μήτε), but ascensive ; Spoeiy signifies to cry aloud,
make a noise, and then later, to frighten by uproar
(Matt. xxiv. 6). Zwineti: to perplex, confound ;
BENGEL: moveamini, mente ; turbemini, affectu ;
according to HormMann, ϑροεῖσϑαι also should signify
merely to be discomposed ; but then the climax
would be destroyed. That a panic could not occur
amongst the Thessalonians, it would be too much to
assert. Even a crisis that is longed for, when it is
one of so great and holy a sort, and so seriously
searches the heart, can,strike a momentary terror ; ἢ
whereas in σαλευῶ. we think chiefly of being thrown
from the track by an overpowering hope [?].—
Neither by spirit, \c.; by this the Apostle in-
tends a spiritual suggestion, pretended prediction,
utterance of a prophet, comp. 1 Thess. v. 20: De-
apise not prophesyings, but prove them, whether
error is not intermingled, It is a mistake to urder-
stand thereby a false interpretation of Old Testament
prophecy, or—which is still more absurd—delusive
spiritual apparitions.—Nor by word nor by let-
ter as by us; Turoporet, Grorius, WETSTEIN,
De Werrs, Lineman [Davipspn, Hevision, Eui-
* [There is neither away nor upwards (hin oder empor)
in the ἐπί, which simply ‘(marks the point to be reached—
losing its idea of superposition in that of approximation to
or oie WessTER and WILKINSON:
“to meet Iim.’—J. L.
t (Revision: “The nearest approach that our idiom
allows is, when we speak of aman being driven out of his
mind.”—J. 1,.1
t [If the Thessalonians were induced to believe that the
day of the Lord hud really come (the proper force of ἐνέστη-
rev), there would be a sufficient ground of alarm in the ap-
Parent failure in their case of the promise in 1 Thess. iv.
7. For a careful discussion of vy. 1, 2 the reader is re-
rd to my Lectures on the Thessalonians, pp. 491-504,—
corr] would refer ὡς 3° ἡμῶν to the two preceding
memibers, as in v. 15 the Apostle’s word and epistle
stand together; and then some should have carried
round a pretended oral utterance of his, others even
a spurious letter. But v. 15 cannot determine for v,
2; and, reading μήτε three times (the evidence for
the various readings is very precarious and unequal),
we must regard the three members as coérdinate,
and not take two of them in closer connection with
each other. Unless, therefore, ὡς δι’ ἡμῶν is to be
confined to the last member merely, it must be re.
ferred also to the first [so Erasmus, Rercue, Barnes,
Wesster and Witkinsox.—J. L.]. But that is not
possible, since a prophetic appearance could not be
invented for the Apostle like a word or a letter,
We therefore adhere to Curysostom, THEUPHYLAaCT,
Zwixeut, Carvin, EwaLp, Hormany, in not regard-
ing λόγον 88 a word hawked around as apostolic, but
in understanding it, alongside of πνεύματος, of a
διδαχή that reasoned without prophetic rapture,
rather perhaps with proofs from ‘cripture; comp. 1
Cor. xiv. 26; CaRrysostom: miSavodoyia. There is
no occasion to think of a calculation of Daniel’s
weeks of years, The last member, finally, first
Jerome, then Kern, Hitrcenrerp [Hammonp, ἿΝ ΕΒ-
sTeR and WiLKINSON] and others, would explain to
the effect that the Apostle is speaking merely of a
misinterpretation of his First Epistle: Be not dis-
turbed by letter, as if we had taught so. But in
that case δι’ ἐπιστολῆς would not stand without the
article; 1 Cor. v. 9, 11 and 2 Cor. vii. 8 show the
style in which he appeals to an earlier epistle fronr
his hand, The two members, πνεῦμα and λόγος, de-
note means of seduction that had actually occurred,
and had come, indeed, from people in Thessalonica
(nothing suggests, as in Corinth, foreign intruders) ;
the same thing must hold good also of a letter, that
was falsely attributed to him; Paul would not of
himself have thought of speaking of it [against
Jowett]; ch. iii, 17 also cannot be naturally ex-
plained otherwise than as a precaution against a
repetition of the forgery. It is as surprising that
such a thing occurred at that time, as that Paul
speaks of it so gently. Hue thinks that the forger
need have had no evil design; he merely wished,
perhaps, with apostolic authority to agitate the se-
cure, and work a reformation. Still a pia fraus is
none the less a fraus. It is possible, however, that
the letter was written anonymously, and merely
shown around as Pauline. Otherwise, it is probable,
Paul would speak more sharply.
The import of this deceptive pretence was: as
that the day of the Lord is present [so AL-
ForD, ELicotr: is now come.—J. L.]. ὡς before
ὅτι expresses what is supposed; 2 Cor. xi, 213
Winer, ὃ 65. 9; ἐνέστηκεν denotes a standing at
the door, immediate presence (Rom. viii. 88; 1 Cor.
iii, 22; Gal. i. 4). The emphatic position of the
verb in front shows, that the Apostle does not in-
tend generally to put far away the expectation of
the last day; we are merely not to let ourselves be
surprised by the cry: Here it is now?! Probably
the fresh outbreak of singularly violent persecutions
was explained in Thessalonica to this effect: Here is
the beginning of the last day.
2. (Vv. 3-5.) Let no one deceive you in
any way ; be not deluded (Eph. v, 6); in none of
those three specified ways? or, in no other way?
Both views are possible; at 1 Thess. v. 8 he had
described the deception of a careless drowsiness, and
now he points to the opposite snare, when a con:
CHAPTER II. 1-12.
12)
scientious vigilance is perverted into an unwhole-
some excitement, which is then likely, in conse-
quence of the exposure that follows, to threaten
faith itself with shipwreck, Against this delusion,
as against every other, they are to be on their guard.
—Because, he thus confirms the warning. The
protasis with ἐάν has no apodosis, as often happens
with Paul; so Rom. ii. 17, according to the best
reading; he lost sight of it in the course of the long
description ; sometimes also (Rom. ix. 22) there lies
in the ellipsis a certain reserve of judgment. Here
the very obvious supplement is οὐ μὴ πάρεσται 7
ἡμέρα, or οὐ δύναται ἐλϑεῖν ὁ κύριος, or some such
expression, [Wepster and Wixinson: ‘The
omission arises from the fact that he is reminding
them of communications previously made concern-
ing two future events, and wishes to fix their atten-
tion upon that which must precede the other, It
may also be regarded as rhetorical, supplied in the
Apostle’s dictation by a solemn pause, a gesture, and
the significant and emphatic delivery of the words
ἐὰν... πρῶτον, or as suggesting the sentiment, 7
am sorry to have it to say it will not come before ;
and so ΒΕΝΘΕΙ,, abstinet verbis que non libenter
audiret amator adventus Christi..—J. L.] Alto-
gether unsuitable is any thought of the oath-formula,
Nb ON, certissime [Srorr], besides that this also
needs explanation as an ellipsis—HExcept there
come the apostasy first (ἀποστασία, later Greek
for the older ἀπόστασιΞ) ; this is erroneously applied
by Curysostom, THEopoRET, THEOPHYLACT, AUGuS-
ting, to Antichrist, as if it meant an apostasy in one
individual, whereas the two verbs suffice to distin-
guish also the two subjects; nor yet is it to be un-
derstood politically or semi-politically, but according
to universal biblical usage it denotes apostasy from
the faith or from God [Acts xxi, 21. Comp. 1 Tim.
iv. 1; Sept. Jer. xxix. 32.—J.L.]. Horsann, cor-
rectly: ch. i, having commended their steadfastness
in the faith, the apostasy can only be one from the
faith in Christ; and this is acknowledged also by
Carvin. Indeed, the article denotes that apostasy
known to the Thessalonians by oral instruction from
the prophets; comp. Dan. viii. 23; xi. 30; the
spreading apostasy from the faith, Then in ἀνομία
of v. 7 we find an intimation of the further result,
that the revolt from God leads to the rejection of all
Divine order. Already in those times of fresh faith
is this foreseen and foretold by Paul—And the
Man of Sin be revealed; frightful counterpart
to the revelation from above (ch. i. 7); when there
is a disclosure of that which is maturing as the wick-
ed consummation of the evil principle in humanity
—of that which at present is still μυστήριον, the
counterpart of the heavenly (v. 7), but shall one day
have its παρουσία (v. 9). Zhe Man of Sin, again
with the article, the one already known to them;
plainly a single personality ; if Zwirner after some
of the ancients explains it collectively, as if it stood
for filit perditi, there is no warrant for this in the
context. The complete opposite to Christ is nota
spiritual tendency, but a person. Nor is he called
merely ἁμαρτωλός, but the Man of Sin, in contrast
with Jesus, the Man of obedience; so to speak, the
incarnate Sin, wherein the entire nature of sin is
concentrated, incorporated, culminates ; just as what
follows marks the opposite pole to Gen. iii. There
the desire came up, but still in childish form, to wish
to be their own God; what began there will here be
fully ripened, Thus is his nature described ; and in
connection with that his final destiny: the son of
perdition, like Judas, his type, John xvii, 12,
With the fact, that he wholly belongs to sin, coherea
as fruit the fact, that he falls 2 prey to perdition;
out of perdition springs his life in death; els ἀπώ-
λείαν ὑπάγει (Rev. xvii. 11). Others would take it
actively, or at least unite the two ideas [Tuxopo-
ret]: one who is a sinner and falls into perdition,
and also drags others down into sin and perdition ;
according to v. 9 sqq. he really does that; but in the
phrase, son of perdition, there is rather a designa-
tion of the power to which he belongs; Estivs:
quast ex perditione tanguam matre genitus ; as if it
were even said, @ child of death. The mention of
his fate is followed by a description of his manner
of working (as v. 8 by v. 9); it is said of him:
who opposeth, like Satan, Zech. iii. 1, Sept. ; what
the latter is for the world of spirits, that the Man of
Sin is for the world of men; no incarnation, there-
fore, of Satan, We can take 6 ἀντικείμενος abso-
lutely, and in thought supply of God or of Christ 5
the former, because he assails not merely the ree
demptive work of Christ, but the foundation of all
fear of God; and for the second it may be said, that
in an altogether peculiar sense he will be the antago-
nist, adversary, caricature of Christ; according te
John’s expression, the ἀντίχριστος (1 John ii. 13),
the Antichrist ; fain would he destroy Christ’s king-
dom, and opposes him, as BENGEL says, corde, lin-
gua, stilo, factis, per se, per suos, But considering
that the article is not repeated before the second
participle, and that thus the two predicates are com-
bined into one idea (negative and positive), we might
prefer to refer the ἐπί by an easy zeugma to both
participles.* Who exalteth himself above all
that is [against every one] called God or an
object of worship; against the true God, and
every one so called, comp. 1 Cor. viii. 5; to this the
Apostle adds (every) σέβασμα, that is, object of
worship, numen ; LutHarpt: whatever is holy to
men, and passes amongst them as an object of fear.
ful reverence; comp. Acts xvii. 28. To think of
the defamation of the imperial majesty (the Σεβασ-
+és) is still more inappropriate, than of angels; it
was done in the interest of the interpretation which
saw in Antichrist the Pope, as the despiser of
worldly sovereignty. We have rather to understand
it thus: above all that zs called God and is divinely
honored. He will thus no longer act as the old
kings, Pharaoh and Sennacherib, acted, who indeed
blasphemed the God of Israel, but still worshipped
their heathen gods; he will despise also the gods of
the heathen. To adore these was a profound cor.
ruption; still even in that caricature the need of
worship announced itself. But the Man of Sin,
being the consummmate dvrideos, as CHRYSOSTOM
calls him, will worship nothing any more, bow be-
fore nothing any more. All religion he treads under
his feet. Herein consists the ripe poisonous fruit of
evil, that with full consciousness self sets up to be
the centre of all power, wisdom, and glory, The
Apostle’s brief picture reminds us of (though it still
transcends) Dan. vii. 8, 11, 20 sqq.: the horn with
man’s eyes and a mouth speaking great things, which
makes war with the saints and overcomes them till
And so Benson, Korpr, Pett, WEessTER and Wile
xinson. But the best interpreters gencrally reject the
zeugma (Dr Werte, Linemany, Atrorp, Exricorr, &c.).
Tn the New Testament ἀντίκειμαι is construed with the sime
ple dative.—J. L.J
128
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
the judgment breaks forth, The modern interpret-
ers see in this for the most part Antiochus Epipha-
nes; more correctly we shall recognize in this little
horn of the 7th chapter the yet future adversary, of
whom Antiochus, described in similar terms, is but a
type (see AvBERLEN’s Daniel), Antiochus, the Old
Testament Antichrist, is meant in Dan, viii. 9 sqq.,
23 sqq.; xi. 86 sqq.* The last passage, in particu-
lar, depicts him as speaking presumptuous things
against the God of gods, and as despising also the
gods of his fathers; only on the God of strongholds,
that is, on military power, does he rely. Still, self
deification is not expressly asserted of him; Anti-
ochus even turned the Temple of Jerusalem into a
temple of the Olympian Zeus. Paul adheres to
Daniel’s description, and can do so, just because
Antiochus is a type of the last adversary. For the
further stroke, with which he goes beyond Daniel,
the self-deification of the Roman Emperor furnished
him with a ready example.—So that he sitteth
down in [eis τὸν ναόν, pregnant: intrudes into,
and sits down in, &c.—J. L.] the temple of God;
casioa is intransitive; αὐτόν (not αὑτόν) is not re-
dundant (Petr), but emphatic; he, the audacious ;
he in person sits down enthroned in the temple;
does not merely have his image set up; in the tem-
ple of God, the article and the addition, of God,
showing that at any rate no heathen temple is to be
thought of, but, if one of stone, then no other than
that of Jerusalem, which, if the Epistle is genuine,
was not yet destroyed. That that one is not to be
thought of in an Epistle to a church of Gentile
Christians (Von Geracn), is a groundless objection.
The temple which Christ had cleansed, and in which
the first Christians prayed, and likewise Paul him-
self, that house of prayer for all people was an object
of interest to every Christian church, Still, one can
just as little perceive, why the sitting in the temple
must be interpreted with all the rigid literality that,
amongst others, WIESELER (Chronol. des apostol.
Zeitalters, p. 258) and Doxuinerr (Christenthum
und Kirche, p. 282) assert. We do not at once say
with Curysostom and others, that the temple signi-
fies the Church in all lands, or with Hitarnrep (p.
253), that the writer means figuratively the consum-
mation of heresy establishing itself in the spiritual
temple of Christendom (it then concerns him to
show the feasibility of the Epistle having been com-
posed under Trajan); but we suppose that, proceed-
ing on a sensuous way of viewing the matter, and
painting, as a prophet (Ez. xxviii. 2), in colors of bis
own time, Paul depicts an act which, as a symbol of
permanent spiritual significance, is confined to no
locality, and means to say: He places himself in
God’s room, and forces himself on mankind as a
Divine ruler.t See the Exegetical Note 8.—Show-
ing himself forth that he is God, as described
more at large in Rev. xiii. What belongs to Christ,
this impious person arrogates to himself, advancing
*(Exiicorr: “This characteristic of impious exalta-
tion is in such striking paralleliem with that ascribed by
Daniel to ‘the king that shall do according to his will’? (ch.
xi. 36), that We can scarcely doubt that the ancient inter-
preters were right in referring both to the samo person,—
Antichrist. The former portion of the prophecy in Daniel
is apparently correctly referred to Antiochus Epiphancs,
but the concluding verses (ver. 36 sq.) seem only applicable
to Bin τ: whom Antiochus was mercly a type and shadow.”
t [Exxicort, without excluding the figurative interpre-
tation of Curysosrom, at the eine time lente einonely to
an ultimate fulfilment in a future temple (Ez. xxxvii. 26)
at Jerusalem.—J. L.]
the claim, that for those on the earth he is God;.
and thus wickedness becomes frantic. The self
exhibition we understand, with Currsosrom and
most, not merely of assertions in words or proclama
tions, but of manifestations which should confirm
the point by deeds; for the lying wonders, v. 9
sqq., shall deceive many. We cannot see why
Liwemann finds in this a contradiction of καϑίσαι.---
Gently chiding them, the Apostle finally reminds
them of the instruction which he had orally impart.
ed to them. So far had he gone during the three
weeks into the details of eschatology. But to the
Apostle this same point of doctrine was of more im-
portance than to our moderns; comp, Paul at Ath.
ens, Acta xvii, 31. [Notice here also the force of
ἔλεγον, I was telling, used to tell—J. L.] Even the
medizval missionaries laid very great stress on the
judgment, As the Thessalonians had to endure
peculiar afflictions, Paul would seem to have led
them into a special acquaintance with Daniel.
3. (Vv. 6-8.) And now ye know what
withholdeth; καὶ viv is taken by Bence, Srorr,
Kern, Hitcenreip and others as a temporal adverb
in opposition to ἔτι of v. 5. LitNnemann’s objection,
that in that case it must have been said: ταῦτα μέν
éri—viv δὲ καί, does not amount to a great deal,
except, indeed, that one does not exactly know how
the point in contrast should be conceived of. Are
we to understand it thus: Now, since you have
learned the beginning of that matter, you know it
as you did not previously? But what, then, had
oceurred, that could give them such information,
even without the Apostle’s explanation? Here Roos
and Branpt think of the recent expulsion of the
tumultuous Jews from Rome, and similar facts,
which might show them how the pseudo-Messianie
element was held down by the Roman power. But
that would be at least very obscurely expressed, in a
case especially where they needed a renewal of their
earlier instruction; and now would he in such an
altogether disguised manner announce the new topic,
which present circumstances supplied in contrast
witb his oral instruction? This has little to recom-
mend it. Still more arbitrary is HiLGENFELD’s mM.
ference, that in this opposition the later date of the
Epistle betrays itself, as if καὶ νῦν could only be
understood thus: and now, some 40 years after the
Apostle's death! De Wertz, Linemany, Ewatp
[ALForD, Exiicorr] see in καὶ viv the indication of
a logical advance to a new thought: And now ye
know surely (LUNEMANN: by way of passing on to a
further point), They appeal to Acts vii. 84; x. 5;
xiii, 11; xx. 25; but in all these places νῦν may
also be taken temporally, whereas in our text it is
not apparent why the simple καί should not have
been used. OLsnausen, WIESELER, and others
assume an inversion, as in the case of ἔτι ἴῃ Rom,
v. 6 (various reading), WinEr, § 61.4, Of course,
it would have been easy to write: καὶ τὸ νῦν
κατέχον ; but it is true that we most naturally expect
in the first member of the verse an offset to ἐν τῷ
ἑαυτοῦ καιρῷς This Horwann would obtain by tak-
ing also v. 6 interrogatively, and the od of v. 5 88
still operative: Remember ye not—, and know (ye
not) now (when his time has not yet arrived), what
withholdeth, dc.? This, however, is too artificial.
On the contrary, we obtain a very simple expla-
nation of νῦν as a particle of time, if we understand
it thus: And now, when ye recall my oral instruc
tion, ye know. And so it follows also, what must
have been probable beforehand (against HiteEn-
CHAPTER If. 1-12.
129
FuLp), that the oral instruction already extended to
the κατέχον, on which account he can speak of it
the more briefly in writing. The meaning of the
latter word is not, as DOLLINGER supposes, what pos-
sesses, controls, but, as in Rom, i. 18, what restrains,
hinders ; CHRYSosTOM: τὸ κωλύον; CALVIN: im-
pedimentum, causa more; but not: what hinders
me from expressing myself freely; that were an
altogether arbitrary interpretation, and is thoroughly
confuted by v. 7; but: what still retards the out-
break and manifestation of Antichrist. The neuter
in v. 6 denotes the power, the principle; the mascu-
line in v. 7, a personality at the head of that power ;
at least, this is @ priort the most natural,suggestion,
Moreover, εἰς τό denotes, not so much the duration
(until), as the purpose of God in the κατέχειν : that
he may be revealed in his [own] time; he,
none other than the Man of Sin, is to step forth
from his concealment in his time, the time fixed for
him, measured out to him as his own; a time will
come, that belongs to him, as the present does not
yet; measured out, indeed, to him also only by
God; comp. Luke xxii. .53; the counterpart of the
fulness of the time, Gal. iv.4. With the for that
follows Paul accounts for his having spoken of the
restraining of the Man of Sin, and of his revelation
as still future. The ungodly element was really
present already, and had a strong desire to break
forth, but must still work as a dark mystery; not
exactly in secret, but so that the wickedness does
not yet expose its full nature. Μυστήριον forms an
antithesis to ἀποκαλυφϑῆναι of v. 6; there is an
emphasis in its being put first, and separated from
its genitive, as in Gal. ii. 6, 9. The latter is a geni-
tive either of apposition [Dz Wertz, Linemann,
ArorD]: the mystery which consists in lawlessness,
or of possession: which belongs to it ;* ungodliness
also having its mystery, the frightful counterpart to
that of godliness, 1 Tim. iii. 16; comp. the βάϑη
τοῦ σατανᾶ, Rev. ii, 24, over against the βάϑη τοῦ
ϑεοῦ, 1 Cor. ii. 10. Hormann would understand it
merely thus: the confounding, incomprehensible, in-
conceivable extreme of wickedness ; but the contrast
with the revelation should not be set aside. Oxs-
HAUSEN goes beyond Scripture, when on account of
the antithesis he speaks of an incarnation of Satan,
when it will be said: ὁ διάβολος ἐφανερώϑη ἐν σαρκί:
there is nothing of that here, and even John vi. 70
ig rather against than for it. Esrrus correctly: non
diabolus, sed diaboli ip or est, Anti-
christ is, indeed, depicted as the caricature of Christ.
But v. 7 does not yet treat of his person, but of the
principle of lawlessness now already in action pri-
vately. Thereby is denoted the profligacy which
violates every Divine law. knows nothing but a com-
plete autonomy, endures .10 will over it; Dan. xi. 36
may be compared: He will do κατὰ τὸ ϑέλημα
αὐτοῦ. Here the remark is not convincing, that the
expressions ἀνομία and, v. 8, ἄνομος point us for
Antichrist to the Gentile domain (Rom. ii. 12; 1
Cor, ix. 21); still more groundlessly others say, to
the Jewish, When Hormany, starting from Daniel,
remarks that the faithless will fall a prey to Anti-
christ, as the apostate Jews did to Antiochus, that is
no doubt true; only it does not necessarily follow
that he himself will proceed from among the Gen-
tiles, Rather we may say that the result of apos-
tasy from the gospel will be a new and consummate
* (Exuicorr: “Simply a gen. definitions, or gen. of the
eharacterie“g principle or quality.””—J. L.]
9
heathenism, the rejection not merely of faith, but of
every Divine ordinance. At the height of the Anti
christian wickedness, however, the differences be-
tween Jews and Gentiles disappear, as they do on
the other hand under the gospel. Zhe mystery is
already working (ἐνεργεῖται never passive,* but mid.
dle); ἤδη is in opposition to v. 6, an his [own] time,
and then ἄρτι answers to ἤδη, and the τότε of v. 8
to in his [own] time. Paul regards the phenomena
of the time with the eyes of the Spirit; in the op-
position to the moral order of things, but especially
in resistance to Christ, he perceives the beginning
of the final rebellion against final grace. This is to
him the working of a terrible mystery, such as not
many yet recognize. He sees before him (De
Werte) the scattered, shapeless mass of ungodli-
ness, which is first to gain form and personality in
Antichrist, and by which his appearance is prepared
and introduced, as is the case with every historical
personage. In Thessalonica especially he had lived
to see the fanatical hostility of the Jews prove false
amongst the heathen to their Messianic hope (Acts
xvii. 7). The self-deification of the Emperor, and
perhaps also already the false Gnosis of a Simon,
were other features of that depravity.
In the sequel μόνον belongs not to what precedes
[thus Jowert suggests as possible a connection with
μυστήριον : only as a hidden mystery ; Worps-
WorTH connects with ἐνεργεῖται : worketh inwardly
only ;—both constructions equally untenable.—J.
L.], which is already defined by ἤδη, but to what
follows; the clause introduced by it limits in a cer-
tain way the preceding statement. As the Vulgate
translates: tantum ut qui tenet nunc teneat, so many
supply out of κατέχων a verb, κατέχει, καϑέξει,
κατεχέτω, or even (BENGEL), from the following é
μέσου γένηται, an in medio est. [Many supply sim-
ply the verb of existence, and with that Wussrer
and WILKINSON connect ἄρτι: is now—J. L.]
Zwinett understands it thus (an interpretation
already known to Augustine): ‘only he, who now
holds aught, should hold it fast (whatever he has
apprehended of the truth), till he (Antichrist) is
taken out of the way.” But all these supplements
are arbitrary. CaLvin, who construes correctly, is
just as mistaken in his explanation: wntil he (Anti-
christ), who now (that is, in the future for a short
time) holds sway, is removed ; and then he must
refer the τότε to v. 6. This view has simply every-
thing against it; I urge only the one point, that he
thus takes 6 κατέχων in a totally different sense from
τὸ κατέχον, v. 6; whereas the remark cannot be
avoided, that the one must correspond to the other,
only that the masculine indicates a personality stand-
ing at the head. If again there are not two clauses
but one, we have merely to recognize an inversion,
namely, that as regards the sense ἕως ought to be-
first, whereas ὁ κατ. is put first for the sake of em-
phasis; comp. Gal. ii. 10 [and so the clause is now
generally construed; see Revision.—J. 1.7. Age
cordingly: The mystery is already working, only
until (so long must it remain a mystery), only until
he, who withholdeth for the present, ts out of the
way. That the latter phrase might denote a violent
death, is not to be denied ; that it must do so, ie not
to be asserted; indeed, comparing Col. ii. 14, wnt
not even reading here atpeoda, but yeversat (cory.
1 Cor. ii, 2; 1 Tim. ii, 14), we perceive that as [6
* [As Bishop Butt makes 1t both here and at t Fieas-
ii, 8.---5. 1.1
130
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
the manner, in which the κατέχων gets out of the
way, the expression says absolutely nothing; by a
peaceful withdrawal on his part, we shall of course
not say, since there is a judgment in his being called
off. Who now is the κατέχων, is really the darkest
oint in the whole passage, now that we have no
onger the oral interpretation; a proof, what oral
tradition would amount to without a written record.
Comp. the Doctrinal Note 3.—And then shall be
revealed the Lawless one; the ἀνομία in person,
the Head of wickedness in full expression; cer-
tainly none other than the Man of Sin, v. 8.—From
the mention of the revelation, vs. 3, 6, 8, and of the
παρουσία, v. 9, Hormann finally infers (die Heilige
Schrift neuen Testaments, 1., p. 880 sqq.), that there
is here described a counterpart of Christ, that cannot
be fully understood unless we recognize Antichrist
also as already in existence, so that he will enter into
the world anew from the supermundane sphere, It
is not said, he suggests, that the ἀνομία, but that the
ἄνομος will be revealed. This is the reason why
Horsanw was so bent on setting aside the antithesis
between μυστήριον and ἀποκαλ. Antiochus Epipha-
nes himself, he thinks, may again be expected.
This, however, is an exaggeration of the Scriptural
statements, that lapses into extravagance. The Man
of Sin will come (παρουσία) and be revealed (will
discover himself to be what he is, and what from a
child he was not taken for) in and by the complete
disclosure of the ἀνομία, which previously kept
working as pvorhpioy ;—this surely is sufficient for
us to find in him the counterpart of Christ. Even
Hormann will not go so far as to assume an incarna-
tion of Satan. Comp. Aunerten, Daniel, 2d edi-
tion, p. 456 sq., and Luruarnt, die Lehre von den
letzten Dingen, p. 150, The latter properly refers to
Mal. iii. 23 [iv. 6], where there is a promise of the
sending of Elijah, which, however, is afterwards ex-
wplained, in Luke i, 17; Matt. xi, 14; xvii, 11, 12,
‘ef John, the new Elijah,* just as Rev. xi. 6 holds
out no prospect of the return of the former Elijah.
ἜΝ is not the Elijah of history, says Lutnarpr, that
ve have to expect, but the Elijah of prophecy ;
‘comp. also Ezek, xxxiv. 28. Such literal interpreta-
tion as that practised by Hormann should be left to
the popular fancy of the Jews (Matt. xvi. 14),—
Whom the Lord (Jesus) shall consume; he
thus becomes vids ἀπωλείας ; the consolation that he
is to be destroyed, is attached by Paul immediately
to the mention of his appearance. The Godless one
comes at the time appointed for him by God, and is
consumed by Jesus; his tyranny, therefore, is no
sign of weakness on the part of God. Is, xi. 4 has
not merely had an influence on the reading, but it is
also a parallel for the subject matter—With the
spirit [breath] of His mouth, &.; in German
we do not have, as in Hebrew and Greek, the same
word for spirit and breath. We must not with a
coarse sensuousness think of a fiery wind, nor yet at
once idealize the matter, as if what is meant were a
word, shout, word of command; why in that case
should not λόγος have been used? The explanation
of the old Protestants was, that the word of God has
inwardly, spiritually slain Antichrist (namely, the
Popr), and the Advent will make a full end of him.
The glowing parallelism of the clauses, however,
intends not two acts, but only one. It is a counter.
_* [That the promise mm Malachi was exhausted by the
ministry of the Baptist, is not quite so certain. Comp.
OLsHAvsEY on the passages cited, also Judge Jorn Jones’
Noles on Scripture, Philadelphia, 1861.—J. L.J
part to the description of creation in Ps. xxxili. 6
Sept. The riew proceeds on the ground of sense.
Nothing is required but the breath of the Lord,
which has p»swer, as being the spirit of life, quicken
ing for them that are His (Jobn xx. 22), but, amongst
His enemies, who can bear it? One breath of the
Lord scatters haughty power. Comp. Rev. xix. 15,
21, the sharp word out of His mouth i Grortiug
refers also to Hos, xiii. 8. Equally sublime is the
second clause: and (shall) destroy (him) with
the appearing of His coming ; καταργεῖν, to
destroy, abolish (1 Cor. ii, 6; xv. 24), does not im.
ply the utter annihilation of his personal existence,
for indeed he is cast into the lake of fire (Revelation),
Elsewhere the Lord’s coming is denoted either by
παρουσία, or by ἐπιφάνεια, 2 Tim. iv. 8; here the
two are combined: by the appearing, the visibleness
of His coming; He could, of course, come also
invisibly. Zwinew1’s application of this to the daily
coming of His word into the hearts of believers must
be rejected. Mere caprice also is the Irvingite dis.
tinction between the parousia [coming], by which
believers from among the Gentiles shall be caught
away to the Lord, and the subsequent appearing of
the parousia [coming], in which the Jews are. con.
cerned (comp. the Doctrinal and Ethical Notes on 1
Thess. iv, 17, and also Luruarpr, p. 37 sqq., espe-
cially 48). ΒΕΝΘῈΙ 8 remark might be more worthy
of attention, that the expression denotes the first
gleam of the Advent, as distinguished from the final
Judgment; though here also somewhat too great
stress is put upon it.* But this much is true, that
there is needed merely the first outburst of the Ad-
vent, nothing but that He show Himself [Ps. xciv.
1], no organs for the exertion of His power ;
BeNncEL: prima ipsius adventus emicatio. An earn-
est of this in John xviii. 6.
4. (Vv. 9-12.) Whose coming is, &c.; of, as
well as the ὅν of v. 8, referring again tc the ἄνομος
of that verse. Only now, after he has already by
way of consolation shown the end of the wicked
one, is the description of his agency resumed, It
will be terrible and destructive, but for that very
reason will end in a holy judgment, and therefore
the description can again resolve itself into thanks-
giving, v. 18 sqq., that the Thessalonians do not be-
long to the apostates, Hormann accordingly takes
vv. 9-17 together, there being here shown, he thinks,
as in ch, i, that punishment of unbelief, in which
the appearance of the Lawless One will issue, in
Opposition to the salvation which will be for the
Church the result of the proclamation of the apos-
tolic message. It is true that the theme of v. 8 (the
Lord comes not, till Antichrist has appeared) is dis-
charged at v. 8; but the description of his working,
v. 9 sqq., serves still for the completion of the pic-
ture, and indirectly for the warning of the readers:
his power will be in the highest degree seductive ;
let every one, therefore, beware of the first begin-
nings of apostasy (vv. 2, 8); for whosoever believes
the lie is lost (vv. 10, 11), But ye, thank God, are
of those who believe the truth, ‘and are chosen to
* [That there is an interval of time between our Lord’s
descent from the right hand of the Father into the region
of the air, where His gathered saints are admitted into His
presence, and His coming with them to the judgment of the
nations, is not only in itself a erfectly reasonable and
scriptural idea, but one of use in ἐδ Τὸ the various,
and at first sight apparently discrepant, descriptions of the
manner of the Adveut, and of the condition of the world in
that day.—J. L.]
t (Comp. Revision, and Lectures, on this verse.—J. 1.}
CHAPTER II. 1-12,
18)
salvation (v. 18); therefore abide therein, stand fast,
and hold fast what ye have received (v. 15). The
appearance of the Lawless is, takes place, says the
Apostle in the present tense, doctrinally, without
regard to the time; comp. 1 Cor, xv. 85.—Accord-
ing to the working of Satan, κατά, as in Col. i.
29. Satan gives him power, as the Father does to
Christ (Rev. xiii. 2); it is the most perfect mimicry
of Christ: salvation (in wonders) without repent-
ance and the cross. But it is asked, whether κατὰ,
&c, is a definition of the ἐστίν, or of ἐστὶν ἐν, &.;
whether his appearance is already of itself in the
might of Satan, or rather his appearance with won-
ders. Hormann prefers the former view; that his
coming is 1. according to the working of Satan, and
2. a coming in wonders. But it is better, with
Linemann and others, to understand his coming as
attended with wonders to be that, the source of
which is assigned by κατ᾽ évépy.* There will be in
it a putting forth of every power; πᾳσῃ without the
article belonging by zeugma to all the three substan-
tives, Δύναμις denotes the root of the operations ;
σημεῖα, signs, in their significance as indicating the
divinity of him who performs them—here of course
deceptive ; lastly, τέρατα, portenta, the marvelous-
ness of these indications, The three terms are often
used of the deeds of Christ and the Apostles. Here
we have the caricature; comp. the wonders of the
false prophets, Matt, xxiv. 24, whereby even the
elect would be deceived, were that possible. These
prophets are, as it were, Antichrist’s apostles; in
Rev. xiii. 18 sqq, it is ¢he false prophet in the singu-
lar, who represents hypocritical, Godless wisdom,
and by his signs procures homage for the first beast
(the Godless despot), Paul does not yet say by
whom (as distinct from the ἄνομος himself) the won-
ders shall be wrought.—The wonders are called
wonders of falsehood (ψεύδους again belonging
to all the three words) in opposition to the wonders
of truth in the case of Christ and His Apostles (as
Paul asserts that he had wrought wonders, 2 Cor, xii.
12). To find in the genitive ψεύδους a designation
simply of the origin, or simply of the object, or sim-
ply of the quality of those wonders, is an unwar-
rantable separation of what belongs all together.+
Moreover, Augustine is already aware of a double
interpretation, what is meant being either a decep-
tion of the senses by empty illusions without reality
(so Turoporet), or real miracles misleading to a
false belief in them as performed by Divine power.
Avausting, referring to Job, prefers the second
view, and 80 with reason most others. To this con-
clusion we are at once led by the emphatic descrip-
* [So the German versions and commentaries generally.
In behalf of the other view it was remarked in Revision,
that the clause κατ᾽ ἐνέργειαν τοῦ Σατανᾶ, “taken by itself,
or at least as the leading feature in the statement, yields
this fuller and more appalling intimation, that the entire
coming of the Man of Sin—his spirit and aims and meas-
ures throughout—will be instinct with the energy of Satan
(Cisrysost.: ἄνθρωπός τις πᾶσαν αὐτοῦ δεχόμενος τὴν ἐνέρ-
γειαν : Some man receiving all Satan’s energy. So THEo-
Dor. and (icumeEn.), and that, even as the Church is ‘the
body of Christ, the fulness of Him that filleth all in all’
(Eph. i. 23; comp. v. 19; iii. 20; &c.), so in Antichrist, his
masterpiece, will Satan, so to speak, exhaust himself; put-
ting forth through him all his own resources of strength
and guile, in both the spheres of his operation, the external
(ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασι ψεύδους) and the
irftaat (ἐν πάσῃ ἀπάτῃ τῆς ἀδικίας). In this regard, the
yriac is worthy of note, = Murpocx: for the coming of
that (evil. One) is the working of Satan.”’—J. L.]
t [Aurorp likewise combines all three ideas ; Exxicorr
eu νοῦψοθα the second and third, but inclines to the
tion by means of three synonyms. We also expect
a8 counterparts to the miracles of Christ real opera
tions, which yet are called miracles of falsehood
(Roos), because men who regard them as proofs of
the divintity of the unrighteous One are thereby
miserably deceived. Performed by dark, gloomy
powers, they are indeed at bottom nothing really
creative, but assumptions, imitations, manifestations
of a sham strength which at last is a wretched impo-
tence, monstrosities without any saving object, but
not, therefore, mere juggleries, The Bible through.
out treats sorcery in a more serious way than as if it
were empty legerdemain.—What follows likewise:
and in all deceitfulness of unrighteousness,
&e., does not mean an idle illusion, but an agency
which has the glittering show of righteousness, and
yet is full of unrighteousness, proceeding from that,
and leading to it; the absolute culmination of un
righteousness is in robbing God of His glory. (The
oldest authorities omit the article at ἀδικίας, as well
as at ψεύδους). The Apostle shows us as ἃ mark of
the Man of Sin, besides the false miracles, the pros
fanity also of his spirit and walk, and, besides lying
(which again is an intentional falsification of knowl
edge), the wickedness also of his will generally;
both in contrast with the éaf%ea. This influence
he has, however, only amongst those who are perish
ing, in their circle (if ἐν were genuine; comp. 2
Cor. ii, 15; iv. 3); but the oldest authorities give
simply the dative (incommodi): for the perishing
(not a dative of judgment, as in 1 Cor, i. 18; ix. 2),
It belongs also to what is said at v. 9.* The ἀπολ-
λύμενοι (1 Cor. i. 18) are not those who have already
perished, nor yet those who deserve to perish, but
such as are perishing, are actually on the way to per-
dition, and that through their own fault, as is said in
the next clause: because they accepted not;
ave ὧν, equivalent to ἀντὶ τούτων ὅτι, MWR ANN,
Luke i. 20. He does not say: they received not the
truth, but: the love of the truth. Curysostow,
THEODORET, THEOPHYLACT err in supposing that by
this Christ is meant, who has truly loved us (in that
case the phrase should rather, have been, the truth
of love), The Apostle rather gives us to understand,
that the natural man by himself is not merely desti-
tute of the truth, but has not so much as the love
of the truth; even this must first be implanted in
him, The sentence is to be understood comprehen-
sively of all truth, wherever and however it comes
to men. Its introductory stages are shown in Rom,
i, and ii., and in Christ it culminates, In like mans
ner, the want of love for the truth reaches its con-
summation in obduracy against Christ, when clearly
revealed to us by the Holy Spirit. For a long while
a man may go along undecided; Antichrist will
drive him to a decision. God does not force the
truth on a man, who suffers it not to grow up in hig
heart. What hinders a man from receiving the
truth? That is indicated by the profound opposi-
tion between truth and unrighteousness; comp,
Rom. i. 18, and the Doctrinal and Ethical Note, 5.—
[That they might be saved; εἰς τὸ σωϑῆναι
* (Revision: “Looking at the passage in the light of
Matt. xxiv. 24 and 2 Cor. iv. 3, I am disposed to retain the
close connection of these words with ἀπάτῃ τῆς ἀδικίας ; and
then it is intimated that Antichrist, though sitting in the
temple of God, and displaying his pomp and his wondera
before all the worshippers, shall nevertheless succeed in dee
ceiving only the ἀπολλύμενοι ; the reasons of which succese
immediately follow, as they exist on man’s part (v. 10), and
(τσ. 11) on God’s.”—J. L:
132
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
αὐτούς, in order to their being saved ; the end and
result of a reception of the love of the truth, which
teveals a Saviour, and brings His salvation near.—
J. L.J—And for this cause doth God send
them; (καί is wanting only in Ὁ." 67) for this
cause—as a punishment—we refer rather to what
precedes than to what follows (so that eis τὸ, &c.
would be epexegetical). He sends it to them—ac-
cording to the best authorities the present, like
ἐστίν of v. 9; but it does not signify already now,
but is to be taken doctrinally, irrespective of time.
Again, Luruer’s translation is, strong errors [krdf-
tige Irrthitmer] ; more correctly: strength or work-
ing of delusion. Does God do that? Or does He
merely permit it to come, as the Greek interpreters
and others soften the expression? No, indeed; the
Apostle describes the mighty act of the Judge, pun-
ishing evil by evil. Not to believe the truth is sin
[to refuse the love of the truth, still darker sin—
J. L.]; to have to believe the lie is the punishment
of sin, the exposure of nakedness, like the abandon-
ment to vice in Rom. i. 24; in the lusts (ἐν), where-
in they are eusnared, He gives them up wnto un-
cleanness (eis), lets them slide down on the sioping
path of their own desires, and that because they
would not have it otherwise. The object of the
sending is, that they should believe the false.
hood; not merely the error, but the conscious,
wilful, God-defying untruth, The singular with the
article denotes, not a single lie, but the entire force,
the entire element of the devilish perversion of all
truth (John viii. 44).* Grotius compares Prov, i.
29-31.—That they may be judged, object of the
πιστεῦσαι, that is, God’s purpose therein. God has
this decision in view, that they may be condemned
as those in whom evil has come to maturity; Cury-
sosToM: convicted as without excuse. They all
together, who believed not the truth, who at
that time shall not have believed; but had pleas-
ure in unrighteousness [WerbsTeR and WILEIN-
son; the ultimate and secret source of all the evil
which results in condemnation.—J. L.]; over against
the εὐδοκία ἀγαδωσύνης, ch. i. 11, A powerfully
warning conclusion; Curysostom: ἔρχεται ἐλέγξων
αὐτούς. The Apostle has thus more exactly defined
the nature of the judgment already spoken of in ch.
i,: The appearance of the Man of Sin must help to
bring about the complete separation. It is true,
therefore, that the matter does not proceed so swiftly
and smoothly as you fancy; but yet with all terrible
earnestness it will proceed gloriously.
JZUCTRINAL AND ETHICAL.
1, (V. 2.) The Apostle’s exhortations to the use
of reason are far more frequent than Luther’s trans-
lation allows to be seen. _ It is its business to under-
stand the manifestation of God in the creation (νοεῖν,
Rom. i. 20). The voice of conscience likewise is
heard as the law of the reason (Rom. vii. 23).+ It
* (Atrorp and Exnicort: “the falsehood implied in
the preceding words, ov ἐστὶν---ἀδικίας, not falsehood gen-
erally.”? Ztevision: ‘* The reference may be to the ψεύδους
of v. 9 (comp. 1 John ii, 21, 22, ψεῦδος---ὃ ψεύστης), or Pos-
sibly to that characteristic lie of Antichrist, v. 4, in which
the Sataric promise in the garden (Gen. iii. 5) may be con-
sidered as finding its last and highest, but still appropriate,
fulfilment.”—J. L.J
+ [What Paul calls ‘the mind” (νοῦς) in Rom. vii. 23,
25 is nothing different from “the inward man” (ὃ ἔσω
ἄνθρωπος) of v. 22; and that is not the natural man or car-
wal mind (Rom. viii. 7), but the soul as renewed.—J. L.]
is true that the power is not thus given to man, truly
to overcome the law of sin in the members. That
is possible only for the spirit which is renewed by
the Spirit from God (Rom. viii.). Without this the
spirit falls a prey to the carnality, vanity, pollution,
which affect it and the conscience (Col. ii. 18 ; Eph. iv,
17; Tt. i. 15), But even in the regenerate it has ite
work, Though the peace of God passeth all under.
standing, yet it too keeps the heart and thereby the
thoughts (νοήματα, Phil. iv. 7). The Spirit of God re-
news the reason, bringing it under obligation, and
enabling it, to apply itself to a reasonable service of
God (Rom. xii. 1, 2), to attain a certainty of knowl-
edge with full assurance (Rom. xiv. 5), yea, to search
into the mysteries of God (Rev. xiii. 18; xvii. 9),
Whoever neglects to cherish it may, while standing
himself in the Spirit of God, become unfruitful for
others (1 Cor. xiv. 14-19). The fulness of the
Divine Spirit in the Apostle shows itself in this, that
he does not so readily as we, on account of the
abuse of which he too is aware, become distrustful
towards the right use. The limits of the reason are
indicated even in its German name [Vernunft]: it
perceives [vernimmt] realities, which it does not
itself originate.
2. Our chapter suggests a special instance of the
sobriety required in 1 Thess. v. At 1 Cor. xv. 34
the Apostle describes the denial of the resurrection
asa case of intoxication [ἐκνήψατε, awake as from
drunkenness]; here, on the contrary, he warns
against an error in the opposite direction. For it is
not merely the being overcharged with worldly pleas-
ures and cares (Luke xxi. 34 sqq.) that hinders
watchfulness ; but the excitement also, which would
anticipate the glory, is in danger of turning into so
much the greater disappointment and lassitude, and
is far from being that joyful uplifting of the head
(Luke xxi. 28), which implies endurance to the end,
literally an ὑπομένειν, a bearing up under (Matt.
xxiv. 18). An immoderate and presumptuous spirit-
ualism easily ends in making shipwreck of faith.
How many, who allowed themselves to be induced
by a fantastic excitement to dispose of their goods
and abandon their homes,* sank down afterwards
into a stupid worldliness! It is also very deserving
of remark, that already in the apostolic age fanati-
cism was the fruitful mother of fraud. The man,
who will carry out his nice favorite notions under
the false pretence of an apostolic name, does not
stand before God. The really pseudonymous Scrip-
tures have a different character from those, which a
perverse criticism would add to them. It is no good
sign, when so many have no longer the sense for dis-
tinguishing an unwholesome, impure element from
the truth of God. Moreover, as regards the warning
of the Apostle, and the similar words of Christ: Go
not forth! believe them not (Matt. xxiv. 28, 26)! it
may well seem strange, how often many have disre-
garded them. It is true, indeed, that a careless
security goes not forth in advance, does not even
believe that there is yet to be any Advent, and
knows just nothing of the prayer, Come, Lord
Jesus! Still, a bustling, eschatological excitement
is merely a seeming faith, and in reality a self-willed
precipitancy. When He actually comes, it will be
as the lightning. Of the previous signs Paul saya
to his readers: “They will be severer than yor
.® [Another allusion (see p. 336) to the sort of Millerite
pratt that prevailed in some parts of Germany in 1836
CHAPTER
Π. 1-12. 13%
think;” as Jesus likewise saddens the heart of His
disciples, that He may then duly comfort them.
Louruarpt properly remarks (p. 64), in reference to
the Irvingite doctrine of the translation, that to
promise glory without the full experience of the
cross is a sign, that the flesh has to do with these
notions; and he describes (p. 49) as fanatical that
expectation, in which the eye is held in mere search-
es into the future, and draws from it no genuine
strength for work in the present. From experiences
of his time, Joun George Mouser of Schaffhausen
{as reported in Grizer’s Monatsblattern, October,
1863, p. 211), describes the reprehensible sect-spirit
as of a denunciatory (or as Lavarer calls it, a hang-
man) nature, delighting in strained inferences, the
suppression of all reason, spiritual pride, supersti-
tion, the domination of a loud, talkative chief, &.
Apocalyptic study is of high importance, the more
the mystery of lawlessness begins strongly to bestir
itself; but it must throughout and constantly find
its counterpoise in ethics, Indifference to the claims
of the present, to the duties of the daily Christian
walk, to one’s temporal calling, to the weal of our
fatherland, and such like interésts, is not Christian-
ity. It is not she, that in the fulness of her truth
turns Christians into unfruitful visionaries. The
very remembrance, that they are but strangers and
pilgrims on the earth (1 Pet. ii, 11), is expressly
used to introduce those exhortations, which require
from every one according to his position the great-
est fidelity in details.
8. (Vv. 3-10.) The INSTRUCTION CONCERNING AN-
ticBRist is a highly important part of the prophetic
word. The point, on which historically all are
agreed, is the affinity of this section with the Book
of Daniel; its dependence on the Jewish eschatol-
ogy, Say many; we express it more correctly by say-
ing, that the Pauline prophecy has its root in that
of the Old Testament. Let it be mentioned as a
curiosity, that TycHsen would set aside the prophecy
by the assumption, that Paul quotes sentence by sen-
tence from a letter of the Thessalonians opinions
which he then refutes. We need not prove that
Paul is in earnest in delivering his doctrines. Be-
sides the commentaries, we refer to WIESELER,
Chronologie des apostolischen Zeitalters, 1848, p.
256 sqq.; Baum@arTen, Apostelgeschichte, 2d ed.,
1859, 1, 603 sqq.; and especially the instructive
excursus in Heusner, p. 168 sqq., and in Do.-
Linger, Christenthum und Kirche in der Zeit der
Grundlegung, 1860, p. 277 sqq., 422 sqq. Consid-
eration is due also to what Ep, Boumer has edited
in Ligpyer’s Jahrbiicher fur deutsche Theologie, iv.
8, from ScHNECKENBURGER’S remains (zur Lehre vom
Antichrist); and yet, however learnedly the Jewish
Opinions and those of the primitive Christians are
here discussed, the essay presents not much that is
satisfactory for the understanding of our passage.
[Perhaps the best sketch in English of the history
of opinion on this important section is that given by
Atrorp in his Prolegomena to this Epistle, and
mainly taken, as he intimates, from Linnemann.
See also the article Antichrist in Appendix B to
Surr’s Dictionary of the Bible, where will be found
a list of the principal writers on the subject.*—J. L.]
We classify the interpretations as follows:
# [In the Amer. edition of Surra’s Dictionary, now in
sourse of publication, the article Antichrist (by Rev. Fred.
Meyrick), with additions by Prof. Hackett and E. Abbot, is
bsg in its proper alphabetical order, vol. i. p. 102-113.—
I. The interpretation of the ancient Church
The Fathers are essentially agreed in expecting,
immediately before the still future appearing of
Christ, the appearance of the personal Antichrist ;
only Aucustine (de Civ. Dei, 20, 19) already takes
the idea in a collective sense, so as to embrace the
prince with all his adherents.* On the other hand
many understand the apostasy personally of the An
tichrist. Tuzoporer [after Curysosrom] describes
the adversary as a man who receives into himself
the whole energy of the devil; if he even speaks
of an imitation of the incarnation of Christ, he yet
again restricts the idea to this, that Satan chooses for
himself a man, who shall be possessed of all his own
might. Some would also have it, that he shall be
born of the tribe of Dan, and appear as a false Mes
siah of the Jews; but these are Jewish notions,
which find acceptance only at a later period. Cyriz
of Jerusalem, for example, teaches likewise (Catech,
xv. 4-8), that he will be very skilful in magic arts,
will at first appear with flatteries, but afterwards will
rage against the Christians with exceeding cruelty,
and that for three years and a half. Some of these
traits are derived from Daniel and the Apocalypse.
The sitting in the temple most explain as do Tuxo-
poret and Turopuycact,+ of his usurping the presi-
dency or lordship in the Church, and giving himself
out as Christ and God. Yet Irenaus (Adv. Her.
v. 25) and Cyaiz of Jerusalem understand it liters
ally of sitting in the temple at Jerusalem, which he
is to display great zeal in rebuilding (Cyr.). The
preparatory μυστήριον ἐνεργούμενον, or, as we may
even say, a strong type of Antichrist, Curysosrom
(and many after him) sees in Nero (inconsistently
with the date of composition); { Taeoporet, on the
contrary, in the Gnostic heresies, wherein, he thinks,
is hidden the snare of lawlessness. The most un-
certain point is the explanation of the κατέχων.
Most saw in that the Roman Emperor (in the neuter,
the Empire). Curysostom: As the Babylonian, the
Persian, the Macedonian, the Roman empires fol-
lowed one another, so shall Antichrist follow the
rule of the Romans. He, like Aucustine and Jz-
ROME, supposes that the Apostle speaks so obscurely
of the end of the Roman Empire, in order not to
draw on bimself the reproach of seditious preaching.
He acts thus, not from cowardice, but to teach us
that we should not provoke needless hostility.
Curysostom is aware also of the explanation, that
the κατέχον denotes the coatinuance of the extraor-
dinary gifts of the Spirit ; but this he refutes. Tam
opore of Mopsuestia and THEODORET propose an-
other explanation to this effect: What is meant is
not the grace of the Spirit, which cannot withdraw,
since without that no one could overcome; nor yet
the Roman power, since this is followed by no other,
but what is meant is the purpose (ὅρος) of God to
restrain the outbreak till the gospel be generally
spread abroad, and idolatry destroyed. In this there
is something aimed at that is correct as regards the
thought ; but the phraseology does not suit it. The
ὅρος τοῦ Seod should not ἐκ μέσου γενέσϑαι, but
Φ (St, Augustine gives this simply as the opinion of ofhe
ers, De Civ, Dei, lib. xx. cap. 19: “ Nonnullt, non ipsum
principem, sed universum quodam modo corpus ejus, id est,
ad eum pertinentem hominum mullitudinem simul cum ipso
suo principe hoc loco intelligt Antichristum volunt.? —P. 5.1]
t [CHRysosToM : καθεσθήσεται εἰς τὸν ναὸν TOU Θεοῦ, οὗ
τὸν ἐν Ἱεροσολύμοις μόνον, ἀλλὰ καὶ εἰς τὰς πανταχοῦ ἐκκλη»
gias.—J. L. ᾿ ies
+ [Curysostom’s own words are: Νέρωνα ἐνταῦθά φησιν
ὡσανεὶ τύπον ὄντα τοῦ ᾿Αντιχρίστον.--ὦ. L.]
134
SECOND EPISTLE OF PAUL TO THE THESSALON-ANS.
πληρωδῆναι, as indeed THEOPHYLacT expresses him-
self in explanation. On the whole, the interpreta-
tion of the Fathers is simply textual. Only as to
ow the prophecy adjusts itself to the temporary
horizon of the Apostle, on that point they have
little to say. It is not till the third century that
some (and first Commopi4n) adopt the idea, that
Nero will come again as Antichrist. Then in the
middle ages fantastic notions were propagated about
Antichrist as an ungodly tyrant; all sorts of fables
being told concerning the place and manner of his
birth, and the nature and region of his operation
(comp. Heusyer, p. 170; Déxuineer, p. 482). But
as the established Church and its hierarchy antici-
pated the glory of the kingdom, the coming of the
Lord and also that of Antichrist retired more into
the background. On the other hand, the way was
preparing for
Il. Vhe interpretation of the Reformers. The
sects of the middle ages, which arose in opposition to
the secularized Church (Wicxirites, Hussirss, like-
wise SAvonaroLa and GaiLer of Kaisersberg) de-
clared the Pope to be Antichrist, and the German Em-
peror (as being heir of the Roman Emperor) to be the
κατέχων. This was also the prevailing interpreta-
tion of the Reformers, Luraer, ZwincGLs, CALvIn ;
amongst the Lutherans even a doctrine of their
standards, Artie. Simale., 11. 4, p. 314, and in the
Appendix, p. 847 (Recnenbere’s ed.). It was said,
that the removal of the κατέχων of the western
Roman Empire cleared the way for Antichrist ; and
then the abominations of the papacy were enumer-
ated: A falling away from the gospel to command-
ments of men, lust of power, oppression of the con-
science, cruelty, insane pride, wicked assumption of
power in heaven and on earth, and that reaching
even into the life of eternity, the abuses of indul-
gences, charges to angels in certain bulls, the assert-
ed power of the priest in transubstantiation, author-
ity to change the faith and laws. In all this, it was
thought, the Pope puts himself in the place of God,
yea, arrogates to himself Divine attributes and idola-
trous worship. One is amazed to see how much of
this applies, and yet this interpretation must be
rejected ; that is to say, there is indeed no mistaking
the fearfully antichristian features of the Papacy,
and consequently its typical relation to Antichrist ;
but still one cannot affirm, that the Papacy is the
Antichrist. In the first place, it should have been
possible to show still more of the Popish μυστήριον
ἤδη ἐνεργούμενον, already in Paul’s days. Appeal
was made perhaps to Gal. i, and ii,; Zwinexi re-
ferred to the false apostles already existing at that
time, who were still restrained by the great faithful-
ness and care of the Apostles; Benge to Rom. xvi.
17 sqq. and 1 Tim. iv. 1 sqq. In all that, however,
the Papal tendency did not yet reach a clear expres-
sion. The way, likewise, in which the κατέχων is
explained, is by no means felicitous. The German
Emperor, who took the place of the Roman, also
fell, and Antichrist did not come. But even if that
admitted of explanation, still the features of the
prophecy are not at all fulfilled in the Papacy itself.
In the first place, the word of the Apostle brings
into view one personality. It is said, indeed, that
the serics et successio hominum are not inconsistent
with that, since, as in a monarchy, there is still but
one head; but perhaps that one may be a pious
Pope? and besides our passage speaks of the one
(without followers) who is swept away; which does
not agree with the Papacy, And there are yet other
points that do not suit. Whilst there have been
wicked Popes (occasionally, also, those of a better
character), still the Pope cannot be charged with
utter apostasy from Christ. He confesses the Triuna
God, and does by no means despise σεβάσματα.
Caxvin tries in vain so to explain the Apostle’s de.
scription, as if it did not imply an express self-deifi.
cation. If it is said with Benen (and similarly
Branvt), that the abomination of the Papacy will
yet attain to the highest pitch, namely, to the cast.
ing away of the mask, and the open antichristianism
of the Wicked One, then we really give up the inter.
pretation of the Reformers, and reduce the Papacy
to the rank of a (momentous) prognostic of that
antichristianism. Of course, the Roman Catholic
DoLLINGER cannot consent even to that; he also
thinks that the supposition of an apostasy of such
universal prevalence contradicts the promises given
to the Church; as if the word about the “little
flock,” or about the “ few that find” the strait gate,
bad no place in the gospel. Roos, going beyond
BENGEL, expressly remarks, that there is much that
is antichristian in the Pope, but that there are still
important deficiencies; since he still acknowledges
the supremacy of God, nor does he deny the Son,
The apostasy, he thinks, is here with us, but not yet
the Man of Sin. In the latter Roos properly recog-
nizes a single person; according to the Apocalypse,
the last head of the beast; the false Messiah. He
is of opinion, that that will be the highest pitch of
the Papacy, and that it presupposes, not the destruc-
tion, but merely a great alteration, of the fourth
Empire (of Daniel); the Pope, having seized all the
Imperial rule that bas hitherto stood in his way, will
then have become Antichrist. To us it simply ap-
pears to be undemonstrated, that this consummation
of evil is to be looked for as the highest pitch of the
Papacy, and not rather of a Czsaropapism. It is
yet to be noticed, that already some Greek interpret.
ers, and then Western Catholics, and also Protes-
tants, pointed to Mohammed as the Antichrist,
Cavin reckons him and sectarianism as belonging
to the great apostasy ; whereas MELaNcuTHON, Bucer,
Muscutvus, Buiuinger and others distinguish the
Eastern Antichrist from the Western. Our fathers
knew why they sang: “ Zhe murderous violence of
Pope and Turk restrain.”* In Mohammed also
there are antichristian features; he too belongs to
the “many Antichrists” (1 John ii. 18); but neither
is be the Antichrist, whom the Advent shall destroy.
Just so think Roman Catholics, when they in return
designate Luther as Antichrist. Déiuinexr (p. 438)
admits, that what was perhaps said in polemical
paroxysm is not really valid as the Church interpre-
tation; and certainly Estius, for example, does not
say here that Luther is the Antichrist described by
Paul, but merely that Luther learned from the devil
as his master, to designate the Pope as the Anti-
christ. In his opinion Luther would fall under the
principle expressed by him at 1 John ii, 18: omnis
hereticus antichristus.t—The untenableness of the
Reformation references to this or that phenomenon
of Church history led to various
III. Rationalistic interpretations, We distin-
guish, a. such explanations resting on the histozy of
* [From Lurner’s hymn:
Erhalt uns, Herr, by deinem Wort,
Und steur’ des Papsts und Titrken Mord, &c.—J. LJ
t [For a good statement and defence of the Protestant
interpretation, see WorpswortH in loc. He gives refere
ences also to some of the earlier literature of the Englisk
Church on the same side.—J. L.]
CHAPTER II. 1-12.
135
the time as assert, that the prophecy has reference
to single individuals or phenomena of the past, and
was fulfilled in them or else not fulfilled; for the
fulfilment can only be asserted, when the substance
of the matter is eliminated from the text, and merely
it most outward features are retained in a poor, dry,
apiritless way. Ingenuity can be shown in this, his-
torical erudition, and a sort of talent at combination,
but the whole is paltry; the spirit of the passage is
lost. It is right to recognize the fact, that the im-
mediate reference to the Apostle’s time should not
be overlooked, but it is wrong to limit his word ex-
clusively to the history of his time. The view which
[Hammonp], Cuericus, Wuitsy, Scuirrcrn, Nés-
seLt, Krauss, Harpuin support, understands by the
Coming the judgment on Jerusalem, and conse-
quently looks for the Antichrist somehow in the
Jewish people. They are themselves the Antichrist
(thinks Wuirsy), or the Pharisees and Rabbis
(ScHérraEn), or the Zealots (Néssent, Krauss), or
the Highpriest Apanias, Acts xxiii, (Harpuin), or
the wicked ringleader, Simon, the son of Gioras
Ciericus). The apostasy is understood either of
e political revolt from the Romans, or of a re-
ligious falling away, or of both. The. restraining
power Cuericus refers partly to the Roman gov-
ernor, partly te Agrippa II. and the Jewish authori-
ties, who disapproved of the rebellion; Wuirtny and
Nosszxr, to the Emperor Claudius, who was favor-
able to the Jews; Scuérrcen to the Christians, who
by their prayers delay the catastrophe. But this
limitation of the catastrophe to the Jewish people is
untenable. The Cuming, of which the Apostle
speaks, does not concern Jerusalem merely, but
likewise the Thessalonians, because it regards the
whole world; nor, according to Daniel to whom
Paul goes back, is the Man of Sin the Jewish peo-
ple, or a party in it, or even a member of it, but a
tyrant ruling all the nations of the world, This is
recognized by those who by Antichrist understand a
Roman Emperor ; first of all by Grotius, who here-
in found Caligula, that frantic madman, who would
be worshipped as the supreme God, greater than
Jupiter (Suetonius, Cal. 22 and 23), and tried at
first to bring his statue into the temple at Jerusalem
(Josephus, Ant, xviii. 8)—an attempt which the pru-
dence of Herod Agrippa I. succeeded in frustrating
(comp. Scuneckunspurcer, Veutestam. Zeitgeschichte,
1862, p. 41 and 212). The κατέχων is the Procon-
sul Vitellius, who advised against it. But even after
his removal the outrage was not carried out? Gro-
TIUS answers, that before God the will is as the deed,
as in the case of adultery with the eyes. He dis-
tinguishes, finally, the ἄνομος of v. 8 from the Man
of Sin of v. 8, and sees in the former Simon Magus,
along with the impius Princeps the impius Doctor,
who is then consumed by the appearing of Christ, to
wit, in the ministry of Peter. As this last explana-
tion is utterly capricious, so the entire combination
falls to pieces, as soon as we think of the chronol-
ogy: Caligula was dead at least 10 years already,
before Paul even made his first visit to Thessalonica,
Werste:n would recognize in Antichrist Titus (the
mild Titus !), who caused sacrifice to be offered im
the temple-site (but not himself to be worshipped !),
or, in a wider sense, the Flavian house; the κατέχων
being Nero, who must first be killed, and the falling
away relating to the struggles of Galba, Otho, and
Vitellius. Such is profane exegesis. The spirit of
the passage, however, is less destroyed, when Ham-
won would find in Antichrist Simon Magus, the
father of heresy, who should reveal himself, that is.
cast off the mask of Christianity, when the κατέχων;
to wit, the νόμος, should be set aside.* But against
all these explanations may be urged the question .
What is left of the parousia [the Advent] in the
full sense of the word? They therefore tend strong
ly to the view that is frankly explained by saying,
that there is here an expectation expressed, which
long ago found its confutation in history ; so espe.
cially Kern, Baur, Hiteenrenp. According tc
them, we are to understand by the fallling away the
profligacy of the Jews, wherein Christians also shall
participate, and by the mystery of wickedness the
Gnostic heresy (on this point the interpretation wa.
vers); but the Antichrist is Nero, whose coming is
looked for, when the κατέχων, namely Vespasian, ia
removed. But that such personal severities of lan-
guage towards contemporaries should be concealed in
our passage has, among other objections to it, this
also against it, that it is @ priori improbable that we
should find one Emperor in Antichrist, and another
in the κατέχων, two individuals, therefore, of the
same class. In the κατέχων we expect to perceive
a power of a different order from the Man of Sin,
This holds likewise against Détiixcer, who does
not, as those last named, see in Antichrist the re-
turning Nero (which implies a post-Pauline date of
composition), but adjusts himself better to the cir-
cumstances of the time, in so far as in his view the
stripling Nero stands for Antichrist, and the still
reigning Claudius for the κατέχων; Nero was a
devotee of magic arts, and, as he began the Jewish
war, so he at least made a beginning of the profana-
tion of the temple by the worship of the Emperora
(p. 284), But this is surely a very inadequate fulfil.
ment of v.4; Déztinger also concedes, that at the
end of the days a perfect fulfilment will occur. But
that the young Nero, who as yet had done nothing
of so shocking a character, should have been re-
garded by Paul as Antichrist, and the dull Claudius,
moreover, as the κατέχων (which he understands ag
meaning, who is now in possession), this too, viewed
historically, is in the highest degree insufficient,
Nor, finally, is it well that in the apostasy Dér-
LINGER sees a misleading by the Gnostic heretics,
that is entirely independent of Antichrist. bh. A
rationalistic speculation in the opposite direction ig
that of those, who, like the otherwise sound ῬΈΕΙ
and others, divest the prophecy as much as possible
of everything concrete, and, retaining the general
idea, explain whatever is found therein of personal
features, as the dressing up of a tendency. Thue
SCHNECKENBURGER also speaks of the personification
of evil in its resistance to Christ. The idea then is,
the climax of hostility to the gospel, prior to the
Advent; but the Advent is by many regarded not
asa single visible act, but as the final and general
passing over of the nations to the gospel.* Pre.
viously there will occur a falling away, that is admit.
ted, but without the biblical sharpness of conflict,
and without any leading personalities. According to
ScHNECKENBURGER the κατέχων should be the impe-
rial power of Rome as the binding head of the po
* (Hasmonp’s notion is, that the temporary conformity
of the Apostolic Church to the Jewish law, by appeasing
Jewish hatred, delayed the opportunity for which the early
heretics were watching, of stirring up persecution against
the Christians.—J. L.] ᾿ Ν
t [This idea our author properly brands as rationalistic.
On the contrary, very many, who pride themselves on thein
evangelical orthodoxy, admire it as being what they cal
spiritual.—J. L.] ;
186
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
litical order; according to Pritt (as with ΤΉΒΟΡΟ-
RET), the purpose of God, who makes use of various
means; in Paul’s time, of the Roman sovereignty ;
at all times, of that resistance to utter confusion,
which proceeds even from a striving for honor and
possession, or, as we might say, of conservatism ; on
the whole, of the better leanings of humanity, the
never entirely extinct longing for salvation. The
μυστήριον, &c., on the other hand, is the moral de-
pravation already observable in Paul’s time ; accord-
ing to ScHNECKENBURGER, Jewish sorcery, which
sought entrance also amongst the heathen (Elymas,
Acts xiii.; the ἀντικείμενοι πολλοί, 1 Cor. xvi. 9).
To these general descriptions one can altogether
assent; the neuters, τὸ κατέχον and τὸ μυστήριον,
are explained satisfactorily, but 6 κατέχων and the
Antichrist are missing. Why? Because many, as
Licxe (on 1 John), by setting aside individualities
think to make the idea “ more conceivable.” But
this interpretation damages also what is said in 1
John ii, 18 (comp. with ch. ii, 22; iv. 3; 2 John
7): “It is the last hour, in which the Antichrist
cometh ; there are even already many antichrists :
this does not mean: “These come instead of the
One,” but: “These come as forerunners of the One,
the future chief personality.” They show that the
fulfilment draws near, already now is τὸ τοῦ ἀντι-
χρίστου in the world” (ch. iv. 8); which answers to
the μυστήριον of Paul, and is the sign of the Anti-
christ’s coming. Consequently, the explanation,
which sets aside the personalities plainly indicated
in the words of the Apostle, tends strongly, ὁ. to
that particular rationalistic view, in which the sense
of the Apostle is on the whole correctly given, but
is rejected as an opinion of the time. So De WertTE
and Ltunemann. The former will see in the entire
section nothing but a subjective outlook of the
Apostle into the future of the Church, wherein he
paid a tax to human weakness, in that here, as in 1
Thess. iv.; 1 Cor. xv.; Rom. xi., he wished to know
too much beforehand. A fanciful interpretation of
Daiiel, in connection with philosophcal speculation,
furnished the form. Liinemann also thinks that
Paul erred, as the non-fulfilment has shown, and that
he was disposed to lay down more exact conclusions
regarding the course of events, than it is granted to
man, even when filled with the Spirit of Christ, to
know. But this at bottom is nothing less than the
rejection of all prophecy, in spite of an assurance
like that of 1 Thess, iv. 15; and for what reason ?
because people proceed on a view of Daniel diamet-
rically opposed to that of the Apostle, and on a cor-
responding modern speculation. At the same time,
an undue stress is laid on the fact, that the expecta-
tion was not realized in the apostolic age. There-
fore (Liinemann) it is altogether capricious to look
for the fulfilment of the prophecy only in a remote
future. Others will rather find in this assertion
nothing but caprice. At all events the question con-
cerns not merely the coming of Antichrist, but the
Advent of Christ Himself. If the expectation of
the latter is not to be rejected for the reason that it
was not realized in the Apostle’s time, one cannot
see why, before the yet future appearing of Christ,
Antichrist also might not first appear in the future.
Paul, indeed, merely hoped that it might happen,
that he should yet live to see the coming of Christ,
but nowhere does he say that it will be so; rather,
that the times and seasons are unknown to us. If
the prophecy of Immanuel (Is. vii—ix.) is brought
{nto connection with the chastisement by the As-
syrians, without having gone into fulfilment at that
time, and yet after more than 700 years Christ was
the true Immanuel, why cannot the same thing occur
in the case of the Advent? Comp. our remarks on
1 Thess, iv. and v.—To prove that Paul’s vision does
not reach beyond the horizon of his own time, an
improper stress would be put on the sitting in the
temple, to wit, at Jerusalem. The Lord Jesus had
foretold the destruction of the temple (Matt. xxiv. 2,
15), and that, in a passage which agrees so thorough.
ly with Matt. xxiv., Paul should take no notice of
this is the less to be assumed, when we reflect what
a judgment he holds out in prospect to the Jews,
But we have said already, that his words need not be
pressed with so narrow a literality, as if they stood
or fell with the Herodian temple. He portrays, in.
deed, an outward act that connects itself with the
temple; but this act is the expression of an abiding
disposition and purpose, that is not confined to the
one house of stone. It is possible that this or a kin-
dred act of outward pomp, and ostentation in the
sanctuary, serves as an expression of self-deification,
Who will see beforehand, where and in what form
of outward action it will come to pass, that the Man
of Sin shall force himself on all the world as God?
The language of a prophet must be understood ac-
cording to the avalogy of the prophets,
Dr Wert, to be sure, does not scruple to assert,
that, without regard to the chronological difficulty,
the prediction is in itself untrue. The personifica-
tion of sinfulness and ungodliness, in connection
with all the forces and arts of devilish imposture, as
an exact counterpart of Christ, is a contradiction, he
says, to the reflective understanding as much as to
pious feeling and the honor of humanity. But this
is true only of that sort of reflective understanding,
which first misrepresents the Scripture doctrine of
the devil, as a philosopheme; which thinks, that
what is said of blasphemy against the Spirit (Matt,
xii.) is not to be taken according to the strictness of
the letter; which indeed would be compelled in con-
sistency to deny all actual perdition. But there is
also another way of thinking which learns from Je-
sus, and a pious feeling which, instead of embracing
ἐδελοδϑρησκεία, bows itself in adoration before the
holy God. But as for the honor of humanity, where
is it in the case of an Alexander VI., or a Marat?
in the abomination of the Papacy, or the abolition
of God in 1798, and the worship of a prostitute aa
the goddess of reason? In a word, the apostolic
age is past, but the apostolic prophecy is still ex-
tant, and speaks to us with a high significance—
most of all at a time, when the mystery of lawless.
ness is bestirring itself in greater strength than for-
merly.* This brings us to the view which we hold
to be the true one:
IV. The interpretation resting on the proper tdea
of the history of the kingdom. Generally speaking,
there is concerned in it a resumption of the patristic
interpretation, avoiding the reference to single phe-
nomena of previous Church history, observing the
point of connection within the horizon of the apos
tolic age, and leaving open the prospect of a still
impending realization of the prophetic picture. Of
* (JoweErr’s improved method of emptying the prophce
cy of all Divine force and reality is simply a combinatioa
of several of the worst elements of the rationalistic intore
pretation with a ‘‘conjecture” of his own to the effect that
the restrainer is ‘the Jewish law, the check on spiritual
licentiousness which for a little while was holding in its
chains the swarms of Jewish heretics, who were soon to be
let loose and sweep over the earth” !—J. L.)
CHAPTER II, 1-12,
13%
this view ΒΕΝΘΕΙ, and Roos were already the pio-
neers, and it is since maintained by OLsHausEN (who
makes merely the unsuitable addition of the incarna-
tion of Satan), Hormann (deducting his Antiochus
redivivus), first in Weissagung und Erfillung (IL,
291 sqq.), then in Schriftbeweis, and lastly in the
Heil. Schrift Neuen Testaments (I., 812 sqq.); also
by LurHarpt, Baumearren, Von Gerzaci; like-
wise, on the whole, by Heuser, as in part by Dér-
LINGER (at least in so far as he affirms a second and
future fulfilment); then by Tuierscu (Die Kirche
im apostolischen Zeitalter, 2d ed., 1858, p. 62 sqq.,
p. 189; and in the pamphlet, DoLuincER’s Auffas-
sung des Urchristenthums, 1861, p. 38 sqq.), Von.
Ogrrincen (De peccato in spiritum sanctum, 1856,
p. 156 sqq.), the Englishman Axrorp [Exticorr,
See also my Lectures, pp. 607-540], and others,
Let us direct our attention chiefly to three points:
1, the falling away, 2. Antichrist himself, 3. the
κατέχων.
(1.) It is a momentous fact, that already in this
almost the earliest Epistle Paul writes to the glori-
ous young church about a falling away in Christen-
dom, as Moses and the prophets did about the falling
away of the people of God. For it is a falling away
in Christendom that he intends, a reaction aguinst its
eneral extension. Thus Joel, Isaiah (ch, xxvii.),
zekiel (ch. xxxviii.), Psalms ti. and cx., foretell a
judgment on all nations, and so do Jesus and His
Apostles the rise of false prophets who should de-
ceive many, a grievous diffusion of the ungodly,
worldly spirit; comp. Matt. xxiv. 10 sqq.; John v.
43; 1 Tim. iv. 1; 2 Tim. iii. 1; Acts xx. 29, 30;
Jude and 1 Pet. ii.; 1 and 2 John, and the Revela-
tion. A prelude to this Paul had witnessed in Thes-
salonica itself. The Old Testament teaches the com-
prehension of the revolters under one enemy of God
as their head only, perhaps, in Ps, cx. 6 * and with
peculiar distinctness in Daniel; in the New Testa-
ment this is done in our text and in Revelation,
The expression ἀντίχριστος is found only in the First
and Second Epistles of John. But in our passage
the falling away is by no means identical with the
Antichrist (as the Fathers understood it), or even
merely (a8 De Were thinks) the working exclu-
sively of Antichrist ; rather, the general rush of vio-
lent departure from the faith precedes that final dis-
closure of the Antichristian despot. TsirrscH: The
abomination in the holy place, which introduces the
judgment on Jerusalem, is the type of that desecra-
tion of the Church, which invokes the judgment by
Antichrist, and soon also upon him, OLsHAUSEN
and Hormann are correct in stating, that in the time
of the Maccabees faithless Jews broke the covenant,
prior to the raging of Antiochus; they then sided
with the tyrant, whereas the Lord’s people took cour-
age, and many actually died as martyrs. BENGEL
Teminds us that in the gospel likewise there is first a
proclamation, that the kingdom has come nigh, and
then the King himself comes forward. Thus it is
only in the later periods of the Old and New Testa-
ments, that the concentration of evil in a single
head is plainly taught, but not as an isolated, pecu-
liar opinion, but as a recapitulation. Answerable,
that is, to the apostasy spreading ever more widely,
and springing from it, is
(2.) The Man of Sin, the ripest fruit of his time,
the consummate product of evil; not so much a
* [Oxo Y™9, “He has smitten the head.”—J. L.]
false prophet, as WieseLer imagines, as the Godless
self-deifying ruler of worldly empire. The abomis
nable worship of the Emperors, to which so many
were enslaved, was a serious foretaste of this, Vain.
glorious falsehood, €duction, blasphemy, are the
characteristics of this being. In every worldly em.
pire a tendency to apotheosis had been observable
(Nebuchadnezzar, Alexander) ; of this current Paul
notes the shameless consummation. Why should it
be “more conceivable,” that in this last empire the
personal climax should be omitted, which was want
ing in none of its predecessors? In all history there
exists a reciprocity of action between the actual
movement of the time and the achievements of ar
energetic personality, For every historical individ
ual there is a thousand-fold work of preparation, and
he makes his appearance not otherwise than as a
child of his age. And again the drift of the time
only reaches an irresistible supremacy, when one
man conceives the spirit of the time at its height,
with bold grasp brings to bear what is fermenting
half obscurely in a thousand minds, and so stamps
the age with his seal. He can do it, if he has the
courage—after all, it will be the effrontery—to ex.
press and carry out what is in a thousand hearts,
Those who were his forerunners then become his
servants and helpers,
Of course, we do not yet know himself, the
future head; a prolepsis there was again, when
many were disposed to see in Napoleon I. more than
a type of him. But that the apostasy is advancing
in Christendom, who can hide from himself? It is
important to attend to this, in opposition to an over-
valuing of the outward Christianity of the popular
life and that of states. Faithfulness in little and the
least, the thankful administration of what is still
entrusted to us, will not be weakened in the smallest
degree, if we hold less to an untenable ideal. But
of this character is the opinion, that the develop-
ment of the kingdom of God advances on the
smooth and level road of “progress” in what is
good, and that the question is about the easy and
brilliant “transfiguration of the world” [ Welt-
verklérung| by means of Christian culture.* On
the contrary, the prospect held out to us rather is,
that in the last severe conflict evil will even obtain
an outward victory, as over Christ on Good Friday,
but shall then be destroyed by the Lord Himself.
It is well worth while to give heed to the prophetic
word, and that so much the more, as the day comes
nearer; not throwing it into the shade with a shrug
of the shoulder, as if it were a matter of fanaticism,
Paul himself would have us prudently try the spir-
* (This very familiar but plainly unscriptural delusion
was recently asserted with characteristic frankness by
America’s most popular preacher in the following terms
(see the New York Independent, May 31, 1866):
“The last period is that which has just come. I know
not whether the second advent of Christ is at hand, or not.
I know not even what the meaning of it is. That there is
to be a literal visit of Christ to the earth again they may
believe who are wedded to physical interpretations of Scrip-
ture. Ido not so read the Word of God. But that there
is to be a power of Christ upon the earth that may be we
called His second coming; that the world is to be so fill
with His glory that no man shall have occasion to say to
his fellow-men, ‘Know the Lord,’ because all shall mow
Him, from the greatest to the least; and that there is to be
anew heaven and a new earth, in which dwell righteous-
ness, I do profoundly believe. I believe in a glorious
period of development, that is to make the world’s history
as bright as noonday. What it may be, I know not; and
how near we may be to it, I know not. The signs of the
times are auspicious, and they all point in one way.”
Comp. 1 Thess. v. 3 and Ez, xiii. 10-16.—J. L.1
138
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
ts, and hold fast our νοῦς. But the same thing
holds good also of watchfulness, that we be not be-
fooled by the fanaticism of reason, intoxicated with
the giddy potion of the great words of philosophers
and poets, nor suffer our sensibility to be dulled, till
it is no longer wounded by any blasphemy. We
refer the reader to the earnest words against the
false boast of the world’s glorification by Christian
culture, instead of by the cross and regeneration, in
AUBERLEN’s Daniel, 2d ed., p. 234 sqq., 289, 264.
On p. 261 it is said: We are not to suppose that
during the present dispensation Cliristianity will
ever, or is meant to, succeed in Christianizing the
world in a true and proper sense. An ameliorating
influence it may and probably will exert on all the
departments of life; but a proper glorification must
necessarily be preceded by a regeneration, that is,
by death and resurrection; in this way it behooved
even Christ Himself to be glorified. In accordance
with this Hrvpner says (p. 177): However the deli-
cate and tender-hearted may shudder at the idea of
such a degenerate, atheistical, as it were devilish,
generation, yet according to the course of things it
is probably what we have to expect. In humanity
ood and evil go forward parallel to each other
Matt. xiii. 30), As the culture of the understand-
ing, science and art increase, man attains greater
Opportunity on the one side for improvement, but on
the other also for deterioration.—In truth, we can
trace more and more of this μυστήριον ἤδη ἐνεργού-
μενον : a widespread, daring, fundamental unbelief ;
a more and more conscious hatred of the Divine;
even in the better class of spirits a deep, gnawing
scepticism, that undermines the lowermost founda-
tions of Divine and human truth and authority ;
thus little holds its ground in the consciousness un-
molested as sacred, as was formerly the case even
with rude transgressors; all piety is with many
utterly shaken, and revolt elevated to a principle;
to this is added the worship of genius; the emanci-
pation of the flesh, the arrogance of rule over
nature, a coarse self-deification. As a single in-
stance, we may note the proclamation of Napoleon
I. in Egypt, cited by Menzex in his Die letzten 120
Jahre der Weltgeschichte, 11. 875. And how wide-
ly is this spread! How strongly does history tend
to the result, that everything should assume the
dimensions of a world-empire! Hindoos often now-
adays despise, along with the idols of their fathers,
the living God, and devour the productions of Ger-
man and English infidelity, ete. Nor is it on slight
grounds that a feeling is so widely spread as is that
of uneasiness, yea, of horror, at the volcano fer-
menting in the depths of society.
One must be wilfully blind, to see in our popula-
tions nothing but an ill-understood bent of aspiration
after Christianity in a more human form. Let us
according to our ability become all things to all
men (1 Cor, ix. 22); let us change our voice (Gal.
iv. 20), in order if possible to gain some by new
methods. But do not let us forget, that he alone
finds entrance to the faith, and to the clear, bright
intelligence of fuith, who does not disdain the strait
gate of μετάνοια, But our testimony may give place
to that of others, and, before all, of Dz Werrr, who
in the Preface to his exposition of the Apocalypse
holds different language from that in his exegesis of
the Thessalonian Epistle. There, under the impres-
sions of the year 1848, he says, p. vi: “I could not
help seeing in our time, though in a different out-
ward form and in yet darker colors, the Antichrist
depicted by John. The self-deification of Antichrist
appears to me child’s play, compared with the God.
denying, unbelieving, arrogant egotism of our day,
with its rejection of all restraint; and what is 8
material persecution of the Christian faith with fire
and sword, compared with the destructive dialectica
of Young Hegelianism, or with the flattering speech
and infatuation of the so-called love of freedom,
which springs from the worst inward bondage, and ia
leading the poor people to a bondage both inward
and outward? According to the counsel of those
who pretend to stand at the head of the culture of
the time, and whose claim to that effect passes cur
rent, the State should rid itself of Christian princi
ple, and take up its position on the ground of indif
ference, if not even of atheism, What a progress—
to a new and hitherto unexampled barbarism!”
That, indeed, we have no reason to be excessively
amazed at this, Luruarpr asserts (p. 149), that, how-
ever much Christianity may come to be the world’s
religion, and even gather the rerootest barbarians
within the pale of the Church, the future that lies
before us is the complete inward estrangement of the
masses from the Christian faith, and finally thei
open apostasy. And Von GrRLacH expresses him
self thus: In our days there has actually been made
a beginning of a worship, in which humanity is dei-
fied and adored; and the complete dissolution of the
Christian Church into the kingdoms of this world is
already expected by many. For, say these errorists,
the State is the only form in which the infinitude of
reason, freedom, and the highest blessings of the
human spirit in reality exists, and no higher fortune
can befall religion and the Church, than that they
should essentially codperate with this phenomenon
of the reason, and stand forth as institutions of the
State—THE same: Assaults on the foundations of
the Christian faith, more comprehensive and of deep-
er reach than ever before occurred—assaults, which
notwithstanding their folly meet with the greatest
applause amongst those whom the god of this world
has blinded—these are signs of the appearing of
the Antichrist, such as never existed in the times of
Papal power.—[Atrorp: “If it be said, that this
is somewhat a dark view to take of the prospects of
mankind, we may answer, first, that we are not
speculating on the phenomena of the world, but we
are interpreting God’s word: secondly, that we be-
lieve in One in whose hands all evil is working for
good,—with whom there are no accidents nor fail.
ures,—who is bringing out of all this struggle, which
shall mould and measure the history of the world,
the ultimate good of man and-the glorification of
His boundless love in Christ: and thirdly, that no
prospect is dark for those who believe in Him, For
them all things are working together for good; and
in the midst of the struggle itself, they know that
every event is their gain; every apparent defeat, real
success ; and even the last dread conflict, the herald
of that victory, In which all who have striven on
God’s part shall have a glorious and everlasting
share,”—J, L,]—It is of great importance, that with-
out any faint-hearted anxiety, or hasty restlessness,
or censoriousness, we should yet have our senses ex-
ercised to discern what—sometimes under a fair
show, sometimes shamelessly enough—is not merely
unchristian, but antichristian, We shall be so' much
the more thankful if at any time we fall in with the
hindering, restraining power. That is, indeed, the
obscurest point in the interpretation ; the question,
namely :
CHAPTER
Il. 1-12. 139
(3.) What is the κατέχον ἢ who the κατέχων ?
it must at any rate be a beneficent force, which
only according as God permits, prevails, or is taken
out of the way, or, when He recalls it, retires; a
power it must be, which already during Paul’s life-
time was working (ἄρτι), and is still to-day working,
since the Antichrist is, indeed, not yet present. Two
eading interpretations at once present themselves:
it is either a political power that is seen here (with
the majority of the Fathers), or (with other exposi-
tors) one of a religious nature, The former view (in
ΤΈΤΟΙΑΝ, De Resurr, 24: Romanus status) is
adopted by many Protestants and Catholics, who
think that in the Apostle’s time the Roman Empire
was to be understood by the neuter, and its ruler by
the masculine. Paul knew by repeated experience,
even in Thessalonica itself, that the Roman Govern-
ment had a beneficent side (Acts xvii. 9; xviii, 14
syq.; xxi. 32; &.; comp. Rom. xiii), By means
of the protection of law and its established political
order it not merely suppressed lawlessness and sedi-
tion, but it afforded also to the gospel, by its rigor-
ous resistance to Jewish malignity, a certain degree
of shelter and opportunity. Daniel likewise had a
similar experience of worldly power. By this meth-
od, however, it is rather the meaning merely of τὸ
κατέχον that is cleared up, not so much that of 6
κατέχων. The latter would have to be the Emperor
existing at any time prior to the final Antichristian
Regent. But wicked, in some cases most ungodly
tulers, like Caligula, or even like Claudius, could
scarcely appear to the Apostle as representatives of
the power that still hinders the full outburst of evil.
Even those less wicked were too much alike in qual-
ity to the bad men, in whom was exhibited the μυ-
στήριον ἤδη ἐνεργούμενον. Hormann says with rea-
son, that certainly amongst the evil Emperors, who
ruled in Paul’s time, it could not but be particularly
manifest, that not men, but only a superhuman
power, still checked the outbreak of utter wicked-
ness, WHIESELER also insists on the idea, that what
hinders the outbreak of consummate ungodliness
must be something good, and the supporter of what
is good. OxsHausen would make the distinction,
that the same Emperors might have been personally
types of Antichrist, and in their official position rep-
resentatives of law, and so κατέχοντες ; but this is
certainly too refined and artificial.
If, therefore, we try the other view, which sees
in the κατέχων a religious power, the perplexity be-
comes almost greater still, whether we say (with
Korps, Scuort, Heypenreicu and others), that the
κατέχων is Paul with his intercession; or (with
Zwina.t, Dirprich, Grimm in the Std. τ. Krit.,
1850, iv.), the Apostles generally, thei’ fidelity, and
vigilance, and spiritual power; or (with ALVIN), the
proclamation of the gospel; or (with Scaérrcen),
the intercessory Church. In the latter case, the mas-
tuline singular would be strange; might that per-
haps be Christ ? but how would this agree with ἐκ
μέσου γενέσϑαι ὃ it is just after the brief tyranny of
Antichrist that He is to appear to judgment; or
Christ in them (Col. i. 27), the young spirit of the
Christian cause (BaumGarTen-Crusivus)? But if
that withdrew altogether, there would no longer be
any Church; and the Church cannot be taken out
of the wry before the appearance of Antichrist ; it
18 impossible that the Antichrist should not come till
after the Church is removed; for that which, not
perhaps hinders his outbreak, but rather excites his
wrath, is just the Church itself, which he persecutes,
without being able to set it aside, Even the Irving
ite reference to the company of the chosen oneg,
which should be caught away before the coming of
Antichrist, is thoroughly untenable; that whole doc.
trine would have to be previously established, as ig
not the case, to make the reference of the κατέχων
to that company even at all plausible.
᾿ If, however, we limit the import of the expres
sion ὁ κατ. to a small part of the Church, or even to
a member of it, the removal of the same becomes
indeed conceivable, but there arises a new difficulty.
If, for example, we were to suppose Paul to have
meant himself by it, we could not, indeed, pro
nounce it @ priori impossible that he should have
ascribed so great an influence to his apostolic inter.
cession in restraining the revelation of Antichrist ;
but it is impossible that he should have said to tha
Thessalonians: I am the κατέχων, and I must first
ἐκ μέσου γενέσϑαι. The latter phrase cannot be re-
ferred merely to his imprisonment, since his inter.
cession would still not have been terminated thereby ;
it would have to be understood of his death, and
then it is no longer intelligible how he could have
said here: Antichrist does not come, till I am dead;
whereas in 1 Thess. iv. and 1 Cor. xv. he says: I re-
gard it as possible that I may live till the Advent.
And besides, whether we take Paul or the Apostles
in general, they died, and the Antichrist did not
come. This holds likewise against the interpretation
of Wirseuer, who seeks the κατέχων in Jerusalem,
where also the session in the temple should occur.
He understands by it the pious in Jerusalem collec.
tively, or, if it must be an individual, then James
the Just, who was called the bulwark of the people *
(Hegesippus, in Eusebius’s Church History, ii. 28).
Now James too died, and Antichrist came not. But
to say nothing of the mistake, which we are not with-
out reason to charge on the Apostle, it is likewise
ἃ priori unimaginable, that Paul should have spoken
to the Thessalonians of James alone in a way which
we should find scarcely conceivable as coming from
the Jewish Christians, by whom the latter was re-
garded with an extravagant veneration.
Thus it seems that we are driven back on the first
explanation, which understands τὸ κατέχον as the
shelter and protection of the authority, at that time
of the Roman, but still even now of essentially the
same power; thus, in the judgment also of Lancs
(Positive Dogmatik, p. 1270): It is the old social
order, Church and State, the latter especially, Rom.
xiii.; and, on the Catholic side, of Lurrzrpeck
(Neutest. Lehrbegriffe, II. 231): It is every orderly
power in the world. In the same sense LurHarpr
says (p. 157 sqq.): In the doctrine of antichristianity,
as being the issue of worldly power, there would be
for Christians a danger of putting themselves in
thought, and perhaps also in outward conduct, in a
false relation to public life and to the rulers of the
civil commonwealth, did there not stand alongside
of it the other doctrine, that in the civil order the
will of God is fulfilled, and a blessed force has sway.
Therefore also the Apostle enjoins subjection to the
higher powers, as the Divinely appointed guardians
of justice (Rom. xiii,), and that prayer be made for
them, that through them the Church may enjoy quiet
and dwell safely (1 Tim. ii. 2; comp. 1 Pet. ii, 18
sqq.). In the present consciousness of Christians,
* [That being the import of his other name Obiias, from
ded oy .—J. L.]
140
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
moreover, there is scarcely anything more certain
than this, that the moral and legal order is a Divine
dike, which at present still: holds back the floods of
a gloomy abyss, and who knows for how long? For
it is the spirit of ungodliness, which declares itself
also in the subversion of the order of human law.
And thus it will be the moral forces of the natural
life, which the Apostle understood to be that check
upon ungodliness.—This appears to us to be a per-
fectly sufficient explanation of what τὸ κατέχον is;
but 6 κατέχων ἢ how is this power to be compre-
hended in a single masculine subject? We saw how
far it is from being satisfactory even for the Apos-
tle’s time, to find this subject in any Roman Empe-
ror of that period. 52
Ewatp, who feels the necessity of recognizing
here, not merely, with WIESELER, a good, but, with
Hormann, a supernatural power, has proposed an
explanation of his own; that what is spoken of is
nothing else but the expected return of Elijah, who
is at present still in heaven, but, when he comes, will
withstand the Antichrist, so that the latter will not
reach his full power, until Elijah is removed (Matt.
xvii, 11; Rev. xi. 8-12), There is thus an Elias
redivivus, as with Hormann an Antiochus redivivus,
only that Hormann himself seriously believes in the
latter. But, looked at closely, it is untenable that
even Paul himself should have thought of Elijah.
For how could the tarrying of Elijah in heaven be
described as the κατέχον, and Elijah himself, who
must first come, as the very κατέχω; ἄρτι ῦϑ That
must be a personage who was already working, while
Paul was alive.
Who he is, has been best shown by Hormann
(already in Weissagung und Erfiillung, etc.), and he
is joined by Luruarpr, Baumearten, AUBERLEN
(Daniel, 67), Von Oxtrincen. He starts with this
idea, that since Paul appeals to his oral instruction,
which, so far as the Antichrist is concerned, unques-
tionably rested on Daniel, it is to be expected that
we shall best find in the same source the solution
also of the κατέχων ; and so it is too in fact. In
Dan. x. 5, 13, 20 an angel prince says to Daniel; “I
withstood the prince of Persia;”* that is not the
human king; v. 13 shows that there is a distinction
made between the ὉΠ sab and the superhuman
prince, 075 mandy ἜΘ; but an evil spirit is
meant, who tries to incite the king of Persia to evil,
and to whom the good angel has offered successful
resistance. This good angel, therefore, is in Persia
6 κατέχων, who strengthens whatever there is of τὸ
κατέχον, and disposes the Persian king to treat with
kindness the people of God. It is the good spirit,
still active in the worldly power of heathenism. In the
Greek empire, he intimates, he will no longer have
this influence ; there, to use Paul’s phrase, he will
have to ἐκ μέσου γενέσϑαι, quit the field, and then
this will be followed by the coming of the Old Testa-
ment Antichrist (Antiochus), The very same pros-
pect Paul holds out for the period of the Christian
Church: through the conservative action of a good
spirit opportunity is given for the Spirit of Christ ;
when the former is compelled to withdraw, then will
Antichrist come, Indeed, we speak also of the spirit
of a time, in a good as well as a bad sense, meaning
thereby a prevailing, or, so to speak, epidemic force,
mightier than any individual ; only we understand it
* (Literally: “The prince of the kingdom of Persia
withstoos me.”—J. L.]
as impersonally, anonymously, as in a neuter form,
whereas Scripture adds to this the masculine, and
shows us in the background of individual and na
tional life a struggle of good and evil powers of a
real and personal kind. It is obvious that this con
flict of the two principles—on the one side the mys
tery of ungodliness, and, on the other, the restrain
ing foree—is the soul of history. It were A great
matter to bring the lovers of truth to a consciousnesg
of this; that they should no longer be satisfied with
talking in a mere empty, formal way about progress,
but bethink themselves: Progress—whither? Let
both grow together / until the harvest /
[By the κατέχον and κατέχων ALFORD under.
stands respectively “the fabric of human polity, and
those who rule that polity, by which the great up.
bursting of godlessness is kept down and hindered,”
—ELLicoTT inclines to the view which refers τὸ
κατέχον to “the restraining power of well-ordered
human rule, the principles of legality as opposed to
those of ἀνομία---ΟΥ which the Roman Empire was
the then embodiment and manifestation,” and on the
change of gender to the masculine he remarks:
“Perhaps the simplest view is to regard it, not 88 ἃ
studied designation of a single individual (6. g. St.
Paul, Scuort, p. 249), or of a collection of such
(6. g. the saints at Jerusalem, WirsE.er, Chronol., p.
273, or, more plausibly, the succession of Roman
Emperors, WorpswortH), but merely as a realistic
touch, by which what was previously expressed by
the more abstract τὸ κατέχον is now, as it were, rep-
resented as concrete and personified; comp. Rom.
xiii. 4, where the personification is somewhat simi.
larly introduced after, and elicited from a foregoing
abstract term (éfovelay).”—J. L.
(4.) (Vv. 9-12.) If false prophets can work mira
cles, as did the Egyptian magicians, it is evident that
miracles alone do not prove a cause to be Divine;
rather, they themselves need confirmation, in order
to become in their turn demonstrative signs, Al-
ready in Deut. xiii. it is announced that there may
be wonders wherein a temptation lurks; if they aim
at misleading to idolatry, the honest Israelite is to
know what to think about them. And so with the
powers of a Simon (Acts viii.) or Elymas (Acts siii.),
In these cases it is impossible for us accurately to
determine how much is idle jugglery, and how much
real power of a baneful sort, nor is it required that
we should so determine. When we perceive the
criminal object in view, we should restrain ourselves
from meddling with the matter. There is an un-
wholesome impulse to fall in with everything that
has merely some show of the wonderful and ex-
traordinary ; we should understand that such a spirit
may open the door to the Antichristian delusion. It
is unskilful apologetics, that in this merely outward
way would found on the supernatural the argument
for the Divine, But it is not less mistaken, to reject
altogether the evidence of miracles. What is obvi-
ous to common sense is stated by Jesus in express
words, Matt. xi. 5, 20-24; John x, 25; xiv. 10, 11;
xv. 24 (over against ch. iv. 48, and similar texts),
and so by the Apostle, 2 Cor, xii. 12 (over against
1 Cor, i. 22), namely, that we should have regard to
Divine signs. To demand signs in wilful conceit is
a perverse thing; but to disregard the signs which
God vouchsafes is not less improper. Of those that
are really given by God the convincing power lies in
the harmony of the inward with the outward; on
the one side, the powers of a higher order, which,
healing and helpful, penetrate the death.life [1 Tim
CHAPTER II. 1-12.
14]
v.6]; on the other, an impress of holiness, which
attests itself simply and clearly to the conscience.
In the agreement of these two sides there is a
strength of evidence, which neither the one nor the
other possesses apart; and in what is called in John
[xvii. 4] the work of Christ the two sides are
thoroughly combined. That the wonder-worker is a
holy man of God, lies in the foundation of our trust
in him. We judge the matter by the rule which
God has planted in our conscience, not by one that
we have made for ourselves, For this reason also,
far from exalting ourselves above him, we bow in his
presence. The want of this stamp of holiness would
be a warning to us against a deceiver. And again,
on the other hand, an individual, in whom we recog-
nize the energy of sanctification, may probably be
of service to us in the powerful edification and fur-
therance of our inner life. But without the power
of extending a healing virtue ‘likewise into our outer
life, and guaranteeing to us a future perfection of
life, the Saviour would still not be a complete Sa-
viour. ‘The work of Divine redemption must not be
reduced to the proportions of a human tragedy.
(5.) The contrast between truth and unrighteous-
ness is of frequent occurrence (Rom. i. 18; 1 Cor.
xiii, 6; comp. John iii. 20, 21). Though at first
sight it appears to be not altogether valid, yet it
proves to be very striking, when the inward develop-
ment is examined. Whoever seeks satisfaction in
sin and loves unrighteousness, thereby suppresses the
truth of God which might germinate within him.
With the truth, the question would be, to seek God
and His righteousness,—to discern the way in which
we are delivered from evil, and enabled to do well ;
but whoever cleaves to unrighteousness, in his case
thé uncleanness of the will is the beginning also of
the obscuration of the intelligence, which thus be-
comes enslaved to falsehood. And inversely, for be-
coming righteous, for regeneration and sanctification,
the first beginning is nothing else but in hearkening
to the truth, yielding to the truth, submitting to be
reproved by the truth, The man who pauses, and
from a desire to see how he stands before God comes
to-the light, attains with this knowledge to the be-
ginning of a change of mind. Only in him, who
allows this love for the truth to be aroused within
him, can the truth itself take effect, and become a
power for righteousness—Rrecer: There is in the
truth, as in the natural light, something lovely, de-
lightful, comforting. In nothing has man so great a
satisfaction as in the truth. But, of course, it comes
with us into conflict with other violent tendencies.
Truth, and faith therein, are obstructed by man’s evil
desires, by the pleasure he takes in unrighteousness,
and by his impatience of being reproved by the
light, And where the truth is not received into the
love of the heart, there also it exerts no saving
power. Only in the love of the heart can the truth
take root, and bear fruit. But the truth does not
force itself against their will on those who despise it.
God knows how, in connection with the truth, to re-
gard also His own honor, and maintains His reserve.
At first a man takes matters easily with respect to
the truth and to being misled into error; he trifles
with both, does not yield to the truth his heart’s
love, but thinks that neither shall the error and the
deception overmaster him. Behind error, however,
lurks a power that is perilous to every one who is
hot armed with love for the truth.—Roos: They
who perish have had the saving truth, but they re-
veived not the love of the truth. One cannot love
the truth without believing it, nor can one believe it
without loving it. It is certain, and should therefore
be believed ; it is beautiful, lovely, consistent, salu
tary, containing most excellent things, and should
therefore be loved. But the world loves it not, but
makes its greatest boast of the fact, that it still toler.
ates or endures it; whereas it is only of that which
is evil that we say that it is tolerated or endured, ta
wit, when we cannot or are not disposed to prevent
or exterminate it, Truth, on the contrary, should
be loved, not tolerated, But there can be no greater
unrighteousness than this, to take delight in invent
ing, reading, hearing, and still further propagatin
doubts against the sure, trye, dear and precious mata
τ God. The end of such must be, to believe the
ie.
(6.) Does God Himself send an energy of delu-
sion? The Greek Fathers thought this too harsh,
and softened the expression by taking the sending
for a bare permission ; but improperly. Our fathers
of the Reformation especially insisted on recognizing
the will of God as powerfully active even in judg-
ments of this kind. Already in the Old Testament
He sends evil spirits (1 Sam. xvi. 13 sqq.; 1 Kinga
xxii. 22); to wit, for the punishment of sin by sin
(comp. Rom. i. 24 sqq.). He is the holy God, and
therefore is never the first Author of evil; but the
evil that already exists He turns to His own holy
ends. He does not produce in the heart falsehood
and wickedness; but where they are already in the
heart, there He puts a lying spirit in the mouth of
the false prophets. From the corrupt seed that is in
the heart he brings forth this fruit, that it serves Hig
purpose. Thou art to have thy will, and reap what
thou hast sown. This judgment is never a faint, im-
potent permission, but a powerful operation, though
to the last with a salutary aim (Rom. xi. 32); only
in cases where the period of grace is trifled away,
does it issue in irreclaimable obduracy (Matt. xiii, 14,
15). But even the rebel must in his way, since he
would not otherwise, serve the gracious counsel of
God. Frequently an evil is for a long while not yet
manifest as such; it lies dormant, it lurks in am-
bush, its consequences have not yet broken forth.
The power of delusion is so much the more effective,
when truth and falsehood are mingled, and interest-
ing individuals defend this mixture ; even that which
is worst can adorn itself with a fair seeming, and
with plausible words deceive the hearts of the sim-
ple (Rom. xvi. 18), The exhortation is: Take heed,
and turn from them; and the promise: The God of
peace shall bruise Satan under your feet. This He
does especially even by means of that judicial mani-
festation of the evil fruit, His action over against
the free creature consists in the mere solicitation of
its freedom. This proceeds from God; but it is in
man’s power to say yes or no to it.* Thus faith is
* [Sein Thun gegenitber der freien Kreatur besteht in
lauter Sollizitiren der Freiheit; von Gott geht es aus, der
Mensch aber kann es bejahen oder verneinen—an unguarded
statement, I should say, and itself an undue softening of
the plain representations of Scripture in regard to man’s
spiritual bondage and helplessness. True enough, our fall-
en nature, which now says No to God, still retains the very
same faculty of will with which it_was originally endowed
for the purpose of saying Yes. But, perverted and par-
alyzed by sin, it has never yet in any single instance since
the fall said Yes, and in no single future instance will it
make that response, except as, not merel solicited, wut re-
newed, strengthened, and enabled by Divine grace. What,
then, is the value of that figment of ability to please God,
which, owing to the absolute and universal conditions of
the case, brings forth only fruit, unto death (Rom. vil 5)
And how much better is it than inability 1—J. L.]
142
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
the work of God, and yet also that which God re-
quires; and so the hardening of the sinner is de-
scribed sometimes as the act of God, at other times
as the act of man, Of immense significance, more-
over, and justice, is this form of judgment, that they
who would not believe the truth must believe the lie.
How many, who cry out against an implicit faith,
when the Bible is in question, are ignominiously en-
slaved by an implicit faith over against anonymous
journalists! How many, who in opposition to the
word of God have nothing but unbelief, sink down
into disgraceful superstition towards somnambulists,
fortune-tellers, and rapping tables! Already Cury-
ΒΟΒΤῸΜ remarks, that they, who said: Since there is
but one God, we could not believe in the divinity of
Christ, are deprived by Antichrist of all excuse.
And in our day, they who believe not that an
almighty, wise God created the universe, do believe
(for they have not seen it) that chance whirled to-
gether the atoms; and they, who believe not that
Jesus changed the water into wine, do believe that
the unconscious power of nature transformed the
ape intoa man. ‘This collier’s faith of unbelief is a
judgment. Before all the world must it be made
- manifest, that the motive of their unbelief was not a
noble protest against a dependence unworthy of the
spirit, but pleasure in unrighteousness. Verily, they
too believe ; only they would not believe in the holy
truth of God; and therefore their punishment is,
that their need of faith squanders itself on the most
pitiful vanities. That which we already now see of
this sort is ἃ foretaste of what is coming. [ALrorD:
God is sending must not for a moment be under-
stood of permissiveness only on God’s part—He -is
the judicial sender and doer—it is He who hardens
the heart which has chosen the evil way. All such
distinctions are the merest folly: whatever God per-
mits, He ordains.—E.uicorr: The words are defi-
nite and significant; they point to that judicial in-
fatuation, .. . into which, in the development of His
just government of the world, God causes evil and
error to be unfolded, and which He brings into puni-
tive agency in the case of all obstinate and truth-
hating rejection of His offers and calls of mercy.—
Lectures: According to our Apostle, this cbild of
hell comes to execute on earth a judicial, punitive,
Divine mission, Paul does not say, that God com-
pels any man to believe in Him; but he does say that,
in lifting the veil that hides the Antichrist, one of
God’s designs is to begin to avenge the wrong
already done to “the truth,” by showing that in the
free, spontaneous exercise of a depraved nature, the
wilful despisers of His own saving grace will yield
ready credence to the lie of the cruel and treacher-
ous Blasphemer.— The same: The whole, then, is
just as if it had been said: Men hate the truth,
which God sends to them for their salvation, and
even refuse to be reconciled to it. He then and
therefore, instead of destroying them at once, takes
measures to bring out all the sin and madness of
their hearts; and this, in order to their being ulti-
mately brought into judgment, when He shall be jus-
tified in His speaking, and sball be clear in His judg-
ing (Eccl. xi. 9; Ps. li. 4). In other words, God's
purpose is, by means of an extreme manifestation
af human wickedness, to draw forth and vindicate
the declaration of the Divine judgment. ‘“ When
judged,” says Augustine (de Civ. Dev, xx. 19. 4)—
Judged, that is, for rejecting the truth —“ when
Judged, they shall be seduced; and when seduced,
they shall be judged.”"—J. L.]
HOMILETICAL AND PRACTICAL.
V. 1. The glory of Jesus and our glorificatior
are most intimately connected. Now already the
union with Jesus begins within; it will one day
break forth also outwardly, and be thenceforth with
out hindrance.—Who can think highly enough of
the Christian’s calling! Who can be faithful enough
in that which is least !
[Βυκκιττ: At the day of judgment there shall
be both a congregation and a segregation.—M,
Henry: Christ the great centre of their unity,
They shall be gathered together to Him to be at
tendants on Him, to be assessors with Him, to be
presented by Him to the Father, to be with Him for
ever, and altogether happy in His presence to all
eternity. —Tur same: The doctrine of Christ’s com.
ing, and our gathering together to Him, is of great -
moment and importance to Christians; otherwise it
would not be the proper matter of the Apostle’s ob-
testation.— Lectures : How much and how earnestly
were the Apostles and their churches occupied about
the coming of the day of God! Can we persuade
ourselves that it is any improvement on their habits,
that we scarcely ever think about it at all, but have
taken to making the best of the present evil world?
ΕΝ
Ms } Zwineii: True Christians do not suffer
themselves to be frightened by idle alarms, knowing
that they are reconciled to God, whether they live or
die.—If we cannot but be frightened, that is a sign,
that we are not standing in the full spirit of disciple-
ship. Art thou prepared ?—But only God’s grace in
Christ can take away completely all terror from the
heart.—Luruarpr: Let the Lord come by day or by
night, when He does come, that is His day.—Divine
truth, even when most clearly delivered, can easily
be misunderstood. The duty of the teacher is, as
far as possible to remove the misconception.— HEvs-
NER: The Christian must exercise a holy criticism.—
Roos: On this false notion (that the day of Christ is
present) there would have arisen divisions amongst
true Christians ; some would have regarded it as im-
portant and necessary, others as futile-—Wherever
there is an awakening from the sleep of [spiritual]
death [Eph, v. 14], there is very apt to be a mingling
of flesh and spirit.
Vv. 1, 2. To gaze from earth away towards
heaven, and to turn away from heaven to earth—
both may be wrong, and both right (comp. Acts i.).
The certainty, that the Lord cometh, must never
withdraw us from present duty.
[ALrorp: Every cxpression of the ages before
us, betokening close anticipation, coupled with the
fact that the day has not yet arrived, teaches us
much, but unteaches us nothing: does not deprive
that glorious hope of its applicability to our times,
nor the Christian of his power of living as in the
light of his Lord’s approach, and the daily realiza-
tion of the day of Christ.—J. L.]
V. 8. [Lerenton: He seems not to assert any
great tract of time to intervene, but only that in that
time great things were first to come.—J. L.J—
Cavin: Christ also warns His disciples to prepare
themselves for severe conflicts. When the Church
is torn in pieces, we are not to be frightened as by
something unexpected. The Church must first fal)
into horrid ruin, before it is fully re-established,
How useful is this prophecy! One might otherwise
think : This cannot surely be the building of God (it
being so wasted); or others might say: Christ can
CHAPTER II. 1-12,
143
not so grievously abandon His bride (and find in this
a pretext for all corruptions)—The preparation and
warning close with the promise of victory.—RixGER:
God allows the evil free course, and scope for further
development. The loss, which His glory thus seems
for a time to suffer, He again makes good by judg-
ments, and meanwhile His time of patience becomes
salvation to many others,
Vv. 8, 4, Drepricu: The Man of Sin will make
Adam’s sin his very religion, and will glorify sin.
This can only be an apostate Christian, a consum-
mate Judas.— Berl. Bib.: These things always follow
one upon the other: Apostasy in Christianity, and
an absurd, mad throne of government for the pun-
ishment of the previous folly, which imposed the
yoke on itself.
V. 5. Carvin: How forgetful are men, when
their eternal salvation is in question !—Hence the
need of their being ever anew reminded of what has
been said—of an ever-fresh watering of that which
bas been planted.—Curysostom connects with this
verse a very impressive exhortation to the right hear-
ing of the word.
V. 6. Nor can wickedness come at its own will,
but only at the set time assigned to it by God. The
servant is not above his master (Luke xxii. 53).
V. 7. Heusner: Wickedness is a mystery:
1. The origin of evil is a mystery, and hides in the
dark; so with 2. its connections, and the means
which it employs; 3. its progress; and 4, its ten-
dency.—At present the mystery of lawlessness is
stirring more strongly than formerly.
_ V. 8 Roos: Antichrist, indeed, is coming, but
Christ also comes behind him. Therefore let no
man’s heart fail him, who is concerned for the honor
of Christ's cause.—Berl. Bib.: The strong one can
be opposed only by One stronger than he.—Catvin :
God exhorts His people to patience, because it is
only for a little while that He afflicts His Church_—
Berl. Bib.: Supposing that Antichrist and all his
adherents were brought under (subdued),* what would
it avail us, if we have an antichrist in our own body?
V. 9. Diepricu: The whole being of Antichrist
comes from falsehood ; falsehood is all that he does ;
and again the object of the whole is likewise to pro-
mote falsehood.
V. 10. Drzprica: Whoever does not, like Paul,
seek for truth above all things, but is bent on gold
and honor and the friendship of the world, has come
under the power of the devil, and serves Antichrist
to his own steadily advancing and utter ruin.—The
truth itself excites love for the truth, but does not
force it.—SrineLin: Oh that we had but a greater
horror of the Antichristian abominations, prayed
more fervently for the poor, misled people, and
made use of the truth for ourselves in a more thank-
ful and devout spirit !
V. 11. Srocxmeyer: All unrighteousness is a
lie; in promising man satisfaction, it lies —D1s-
* [Untergebracht (besiegt)—the former word being scarce-
y now used in this sense.—J. L.]
pricH: The just God res also in this, that con.
tempt for His pure, saving truth must be punished
thus (by belief in falsehood).—Rize@rr: God’s word
and our own conscience sufficiently assure us, that
God has no share in what is evil; and yet He can
employ the agency of evil spirits and evil men for
the attainment of His purposes.—[The reader is re
ferred to two admirable Discourses of Sourn on this
verse: “‘Tll-disposed affections, both naturally and
penally the cause of darkness and error in the judg.
ment.”—J. L.
V. 12.—Roos: To doubt, deny, start objections,
and be indifferent to all the articles of the Christian
faith, such is the reigning fashion; but hereafter
people will believe Nes—Srockmeyer : To love sin,
and concoct for one’s self a righteousness that ia
nothing but unrighteousness whitewashed, this is to
block up the way of truth.—Tne same: Wherever
the truth reaches, it effects a separation ; judgment
is separation, xpfois—CaLvin: When he says ail,
he intimates that contempt for God will not be ex-
cused by the great multitude of those who refuse ta
obey the gospel. God is the Judge of all the world,
and can just as well inflict punishment on a bundred
thousand, as on one individual.
Vv. 1-12, Heusner: What practical value hag
this prophecy of Paul for us ?
1. It affords us important instruction on the na-
ture of the human heart, and also on the nature of
Christianity. Our race is in a state of corruption,
which must still inore and more develop itself; this
must fill ys with shame and humiliation. But Chris-
tianity, because it contains the strongest. antidote to
the evil, for that very reason stirs up the evil spirit,
and excites it to its most strenuous efforts; these,
however, the Lord Himself will bring to naught.
No religion has so unmasked and combated the evil,
as the Christian,
2. This prophecy warns us against indifference to
the earliest, weak beginnings of evil, and to the
motions of unbelief. We are to regard these 88
approximations to that time of extreme degeneracy.
We are to watch and be on our guard against them,
even against the least assent to principles that dis-
parage Christianity.
8. So much the more is it our duty to hold firmly
and immovably by true Christianity, which can alone
preserve us from that aberration. The man, in
whom is the Spirit of Christ, cannot be harmed by
the spirit of Antichrist. We should also be con-
cerned for our descendants, to maintain the true
faith among them. 5
4, This prophecy, moreover, may console us, as
we look on the signs, the preludes, or finally the
actual irruption, of the Antichristan period, God
long ago foresaw it, announced it, permitted it; it
cannot, therefore, destroy His work, but must rather
serve for the more certain and speedy consummation
of the kingdom of Christ. Christ will protect Hia
own, will comfort them under violence, secure them
against falsehood, and finally achieve sbeir complete
redemption. ‘
144
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
~ 9 Ca, IL 13-17,
2 7 ἀν vel. tte Antichristian ruin
Exhortation, growing out of the foregoing instruction: Christians, whom God has saved from the
ve are the more encouraged to stand fast, and for them the Divine guardianship is besought.
13
But we are bound to give thanks always to God [Greck order: to God
always] for you, brethren beloved of the Lord,’ because God hath from the
beginning chosen you [God chose you from the beginning]* to salvation through
14
[in] ° sanctification of the Spirit and belief [faith]“ of the truth ; Whereunto He
called you® by our gospel, to the obtaining of the glory of our Lord Jesus
15 Christ.
[instructions] ’
16
word, or our epistle [by our word or epistle].”
Therefore [So then],’ brethren, stand fast, and hold the traditions
which ye have been taught [were taught, ἐδιδάχϑητε], whether by
Now our Lord Jesus Christ
Himself, and God, even our Father [But may He Himself, our Lord Jesus Christ
and our God and Father],’ which hath loved us, and hath given [who loved us,
and gave, ὁ ἀγαπήσας ἡμᾶς, καὶ δούς] ws everlasting consolation and good hope
17
through [in, ἐν] grace, Comfort your hearts, and stablish you [establish you] * in
every good word and work [work and word].”
1 -V.13.—[Sin.! A.: ὑπὸ τοῦ xvpiov.—J. L.J
4 V. 13.—[etAaro—so nearly all the
εἵλετο--ὑ μᾶς ὁ θεὸς am’ ἀρχῆς.---ὦ. L.)
critical editors (on large uncial authority, including Sin.), instead of the Ree.
We retain the Rec. ἀπ᾽ ἀρχῆς, which, besides A. D. E.
K. L. and most of the
Fathers, is given also by the Sin. The reading ἀπαρχήν, B. F. G., Vulg. primiias [Lachmann], is an (unnecessary)
attempt at alleviation ; sec the exposition.—[Sin.! D.1: etA. juas.—J. L.]
3 ‘V. 13.—[év ; comp. 1 Thess, iv. 7, and see the exposition.—J. L.]
4 V.13.—[mioree with the genilive of the object.
Revision: “See E. V., Mark xi, 22; Acts iii. 16. Nowhere else,
out of two or three hundred instances, does Εἰ, V. render πίστις, beltef”—J. 1.1
5 V, 14.—The connection requires ὑμᾶς, which, besides many other a ee is retained also by Sin. ; itacism 168
νη A. B. D.! to the reading ἡμᾶς (Lachmann.—Sin. F. G.:
8 V.15.—[dpa οὖν.
7 V.15.--[wapaddcecs; Riggenbach: Ueberlieferungen.
εἰς ὃ καὶ ex.—J. L.
Sce 1 Thess. v. 6, Critical Note 9.—J. L.]
Revision: ‘*Campbell: ‘The word tradition with us ime
orts, as the English lexicographer rightly explains it, “ anything delivered orally from age to age ;”’ whereas παράδοσις
ports, 8. grap gaAtly exp & y δ᾿ ‘3 Ρ
ΡΤΈΡΟΙΙΥ implies, ‘‘ anything handed down from former ages, in whatever way it has been transmitted, whether
y coral
or by written testimony ; or even any instruction conveyed to others, either by word or by writing.’ In this last accep-
tation we find it used in... 2 Thess. ii. 15.2 ’—J. L.]
8 V.15.—[dua λόγου εἴτε δι᾿ ἐπιστολῆς ἡμῶν = by word or by epistie of us. Ellicott (Am. Bible Union): by word, or
by our epistle (letter). But the ἡμῶν belongs to both nouns.—J. L.]
® V.16.—[avros δὲ ὁ κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς καὶ 6 θεὸς καὶ πατὴρ ἡμῶν. The grammatical construction is the
same as in 1 Thess. iii. 11, where see Critical Note 8, and Exegetical Notes 9, 10.—J. L.] The reading καὶ θεός without 6
seems to connect θεός as another predicate for Christ with the previous κύριος ; but the most important authorities that
omit the article before θεός (B. D.!) read for it afterwards ὁ πατήρ instead of καὶ πατήρ, so that even this reading gives no
ditferent sense from the Recepla.
(Lachmann reads tLus:
ὁ χριστὸς καὶ (0) θεὸς ὃ πατήρ ; Sin. thus: "Ino. Xp. καὶ ὃ
θεὸς ὁ πατήρ ἡμῶν ; and a correction cancels the letter 6.—J. L.
10 V.17.—The majority of the oldest codd. [including Sin.] versions and Fathers (and modern critics] omit ὑμᾶς
after στηρίξαι, so that to this verb τὰς καρδίας also belongs as object [to which Alford properly objects that these are
not the agents in ἔργον and Adyos.—For ὑμῶν τὰς καρδίας, Sin., as A., reads τὰς καρδίας ὑμῶν.--. $5
11 V. 17.—The preponderance of authorities ‘also Sin.) is in favor of the order, ἔργῳ καὶ λόγῳ [and so nearly all the
critical editors], instead of the reverse order of the Recepla.
EXEGETICAL AND CRITICAL.
1. (Vv. 18, 14.) But we are bound, &c.—Paul
concludes the section on the coming of Antichrist
with thanksgiving for the election and salvation of
the readers; with an exhortation to steadfastness ;
and finally with a prayer for their stability. After
the serious and agitating topic, of which he had been
speaking, he is the more inclined to utter a word of
eae oie: exhortation, and comfort. Already
TnzorayLact remarks: He now softens his address,
after the words of terror. For even though the
prospect of the final conflicts was of itself a matter
of consolation for true believers, yet the grave ques-
tion still presented itself: How shall we endure?
We are bound to give thanks, he says, and so reverts
to ch. i. 8. There he gave thanks for their steadfast
faith amid persecutions from without. Now his
thanksgiving is still further enlarged, the ground
being salvation likewise in view of the afflictions of
the last time; and he gives thanks, notwithstanding
that he had to make mention of the apostasy within
Christendom (v. 8). We, he writes, namely Paul,
Silvanus, and Timothy [Jowsrr, Conybearn, WEB-
sTeR and Witkinson: Paul alone]; most say: in
opposition to the perishing, v. 10, who fall away to
Antichrist. But this antithesis does not come out
right ; a suitable contrast to the perishing would be
the Thessalonians, not the preachers of the gospel.
THEOPHYLACT perceives this, and therefore remarks:
“Tf we give thanks for you, how much more are ye
bound to do so!” It is better, therefore, to under-
stand the matter with Hormany, thus: Over against
the Antichristian deception which God will send (and
which, as an active mystery of iniquity, has already
begun), we, the preachers of the gospel, give thanks
for what He is now working by us, to save you frow
the coming judgment, and we the more give thanks,
when we see how the way of this judgment is
already preparing.—Brethren beloved of the
Lord, this is his anchor-ground; here is his conr
forting assurance: Those grievous sinners cannot
CHAPTER
II, 13-17. 145
hurt you. In 1 Thess. i. 4 the word is ὑπὸ ϑεοῦ,
which is given here only by D.’ Vulg.; Sin. and A.,
τοῦ κυρίου ; most, κυρίου without the article; which
is here distinguished from Seds before and after, and
yet one with the Father: Christ; in opposition to
Antichrist, to whom the others fall away. In the
former place Paul gave thanks for their ἐκλογή, here
in the same sense: ὅτι εἵλατο ὑμᾶς (this Alexandrian
form, instead of the Rec. εἵλετο is given by nearly
all the uncials), F'or you, which is now more fully
explained: to wit, that* God chose you. Else-
where Paul says ἐκλέγεσϑαι, fo select for one's self ;
only here, αἱρεῖσϑαι, to choose, that is, for something,
here eis σωτηρίαν : in the Septuagint the word is not
of rare occurrence ; for example, Deut. xxvi. 18, of
the choosing of the people of God. Instead of ἀπ’
ἀρχῆς, Hormann also prefers the reading ἀπαρχήν,
which cannot be understood as in Rom. xvi. 5 and
1 Cor, xvi. 15. Ltnemanw observes that the Thes-
salonians could not be so called, since they were
neither generally, nor even in Macedonia merely, the
first that believed. This reading is one of the con-
siderations by which Grorivs would support his
strange hypothesis, that the Epistle was addressed to
Christians from Judea, Hormann, according the
reference to earlier or later conversion, finds here
simply the idea of firstfruits consecrated to God, in
opposition to the mass of the profane, and compares
Rev, xiv. 4. But the reading is too feebly support-
ed We therefore adhere to am’ ἀρχῆς, from the
beginning. Is this, however, to be taken rela-
tively, or absolutely? Such as prefer the former
idea understand it as Zwinei1: ab initio predica-
tionis, amongst you, or in Macedonia generally.
Nor can it be positively required that in this case
there should have been an addition like that in Phil,
iv. 15 (τοῦ εὐαγγελίου) ; for even without any addi-
tion the expression has this signification at 1 John ii.
4, 24, But certainly the connection there favors
this view, as it does not here; for even to say, that
the phrase is to be explained in opposition to the
last things, does not suggest this limitation: on the
beginning of the gospel. Moreover, the expression
80 understood would imply that the time, when Paul
wrote, was already considerably remote from the
time when the church was founded. Cavin re-
marks still further, that he meant to furnish a ground
of consolation, which should be available, not
merely for those converted at the commencement
of preaching, but for all the elect. But the decisive
consideration is this, that that restriction does not
suit εἵλατο. God’s election is eternal, and only the
accomplishment of it by means of the call takes
place in time. It is therefore equivalent to from
eternity, aa we men can form a conception of that ;
so far as we can go back in thought; or to πρὸ
καταβολῆς κόσμου (Eph. i. 4; comp. 2 Tim. i. 9).
᾿Απ᾿ ἀρχῆς is similarly used in 1 Johni. 1; ii. 13;
Is, xliii, 18 Sept. ; and thus it is understood by Cat-
vin, ΒΕΝΘΕΙ,, and the moderns generally, He hath
chosen us to salvation, in opposition to those who
received not the truth that they might be saved (v.
10). In the subsequent ἐν ay. alongside of εἰς Dz
Werte would find an indication of the nearest object
(1 Thess. iv. 7): ἐο sanctification ; but in this way
the change of the preposition would be ill accounted
for. The ἐν, &c. cannot belong to εἵλατο, since the
_* (So Riccznzpaau, with many others (as LurHer,
Linzmann, Dr Wertz, Evuicorr, &c.), prefers to render
the ὅτι.- -Φ. L.]
10
objective purpose of free grace is not conditioned by
the subjective process in us. Even Linemann’s
view, that it belongs to the whole of εἵλατο εἰς
σωτηρίαν, and denotes the means through which the
past election to eternal salvation should be realized
is liable to the same objection: It is not the elec:
tion, but the being saved, that is accomplished in
sanctification; Hormann: The choosing does not
need this means, Jn is instrumental—equivalent to
by means of, a8 already Curysosrom explains ἐν by
διά, and has a close connection with eis σωτηρίαν, og
THrorHyzacr intimates: ἔσωσεν ὑμᾶς, ἁγιάσας διὰ
τοῦ πνεύματος." Sanctification is now inwardly the
aim of the Divine counsel towards us (1 Thess. iv.
3), in opposition to the having pleasure in unright-
cousness (v. 12); it is the way likewise to the future
outward δόξα (v.14). But how are the two follow-
ing genitives to be understood ὃ ἀληϑείας must be a
genitive of the object, as in Phil. i, 27; but πνεύμα-
Tos is not essentially so co-ordinate as that the paral-
lelism could force us to understand that genitive in
the same way. Were πνεύματος also a genitive of
the object, it would denote man’s own spirit, which
is to be sanctified through the operation of the Holy
Ghost, and then rule the whole man. It would be
strange, however, and contrary to 1 Thess. v. 23,
that the spirit alone should be designated as the objeet
of sanctification. And since even so the parallelism
would not be at all a conclusive one, it 18 better to
give it up entirely, and regard my. (with THeorny-
Lact, Ca.vin, Grorius, Benert, and most of the
moderns) as a genitive of the author: in sanctifica-
tion proceeding from the (Holy) Spirit (1 Pet. i. 2);
and faith of the (Divine) truth, the latter clause
being opposed to belief of the lie (v.11). It is un-
suitable to explain ἀληδϑείας as an adjective: in true
faith (Curysostom, Pett), Oxsnausen makes a
great difficulty of the fact, that the first thing in
order (faith) here follows after, and therefore thinks
we must here understand that faith perfected in
judgment, which already presupposes sanctification ;
similarly Curysostom, THEopHyLact: Even after
sanctification we require much faith, that we may
not fall away from it. But it is simpler to under-.
stand with Linemann, that the objective, the work-
ing of the Holy Spirit (whose final aim in this world.
is sanctification), is followed by the subjective, the
receptivity of faith for the Holy Spirit’s operation ;
faith following on ἁγιασμός, as the first thing that
the Holy Spirit works, and as the way to the achieve-
ment of sanctification. [Wexpsrer and WILKINSON:
No precedence of time, or sequence of cause and
effect is to be inferred from the order of the clauses ;
cf, 1 Cor. vi. 11. Holiness which is ascribed and is
due to the immediate action of the Holy Spirit, is
also produced instrumentally by belief, And belief
is the result of the Holy Spirit’s influence upon the
heart, an influence which changes and sanctifies.—
J. L.] The truth is to be understood here in its
highest perfection, as in John xiv. 6; xviii. 37;
whoever is faithful in the first principles of truth, ig
then open to the voice of truth in its perfection.
* [Enuicorr: “The prep. ἐν may be instrumental
(Curysost., LOnem., al.), but is perhaps more naturally
taken in its usual sense as denoting the spiritual state in
which the εἵλατο εἰς σωτηρίαν was realized.” WEBSTER and
WiLKinson: “ἐν ey. following εἷλ. indicates that their
present state, character, and qualification for future bless-
edness, are the effect of God’s choice, involved in it, aa
part of His original purpose of grace towards them. So in,
ὁ Pet. i. 1, 2. And see Rom, viii. 29; Eph. 1.. 4, 5, ὑ--
JL)
146
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
The contrast to this is, that ἀδικία, on the other
hand, rushes into bondage under falsehood (v. 11).
—Whereunto He called you; it is not said εἰς
$v (πίστιν, or some such word), but εἰς 6, 80 as to
embrace all that precedes; whereunto, namely, to
this σωϑῆναι ἐν ay. καὶ πίστ. (Liinemann). The
«αλεῖν is the carrying out of the εἵλατο; 1 Thess. ii.
12; iv. 17—By our gospel, our preaching of the
glad tidings (1 Thess. i. 5); the gospel which we
roclaim (to that extent only, ours; Rom. ii. 16).
Burkitt: “It is also a word of esteem, love, and
affection; what we love, we call ours.”—J. L.]
This is the historic condition ; how can they believe,
if there be no preaching? (Rom. x. 14.) Now fol-
lows a second εἰς, an explanatory apposition to
eis 6,* or the final object of faith and sanctification
—a distinction of no importance, and depending
merely on whether we understand the σώζεσϑαι, con-
tained substantially in εἰς 6, in a narrower or a com-
prehensive sense, At all events the Apostle is now
speaking of the final consummation of the σωτηρία:
to the obtaining, acquisition, taking possession,
of the glory of our Lord Jesus Christ; to a
participation therein, to be glorified with Him, So
we are to understand περιποίησις (comp. 1 Thess. v.
9), with Grorirus, Otsnausen, De Werrs, Line-
MANN, Ewaup, Hormany. Incorrectly Lurner [Cat-
vin, and others. See the /evision on this verse,
Note e.—J. L.]: for a glorious possession of Christ,
namely, that we should become so; but it is not well
to sink δόξης to a merely adjectival idea, and in the
explanation of περιπ. to vary from 1 Thess. v. 9.
Pau] does not mean merely: Thy purchused heri-
tage, but: Thy purchased heir am 1, Still more
unsuitable is the explanation of Curysostom, THxo-
puyLacr [VataB.us, Corn. 4 Lapipe], and others:
zo acquire glory for Christ, the glory of Christ, the
Feiend of man, consisting in the salvation of many.
‘The thought would be a beautiful one, but in that
case we must have had τῷ κυρίῳ. What Paul says
us rather in substance the same as in Rom. v. 2; viii.
17, 20; Phil. iii, 21; John xvii, 22 sqq. (participa-
‘tion in the life of Christ’s glorification), Such is the
description of the final consummation of the re-
demptive work: the receiving of spiritual life, pow-
erful, and exempt from death, That will be the
crowning of the last stage—of sanctification, namely
—that is aimed at in the unglorified, earthly life.
The destiny thus promised to the Thessalonians is
confirmed by the exhortation that follows.
2. (Ὁ. 15.) So then, brethren, stand [fast];
since such an end awaits you, and God overlooks
nothing that concerns you, do you your part. En-
couragement (by a thankful recognition of the good
that exists) and exhortation stand always together in
reciprocal relation. [WerpsrerR and WUiLKINson:
The most assured hope of salvation does not render
exertion and admonition unnecessary; on the con-
trary, the exhortation to steadfastness and watchful-
ness here follows as an inference from the assertion
of certain safety—J. L.] Stand fast (1 Thess. iii.
8) in the conflict; opposed to the σαλευϑῆναι of v.
2; and hold (the same word in Mark xvii, 8, of
the Pharisees), nil addentes, nil detrahentes, BENGEL;
in order to personal steadfastness it is required to
nold fast the traditions [instructions]; Lurmer:
Satzungen [statutes]. Zwine.t: instituéiones ; Car-
vin rightly: not merely external disciplinc, but
* (Better this, than to call it with Exiicotr “a more
exact snecificaticn of the preceding els cwrmpiav.”—J. L.)
whatever was offered to you in doctrine and precept
for knowledge and practice. We are not to think so
much of transmission from fathers to children, as of
the delivery of that which the Apostle had received
for them from God; comp. παρέδωκα of Christ's
death on the cross, 1 Cor, xv. 3; of the Lord’s Sup.
per, 1 Cor, xi, 23; τὰς παραδόσεις κατέχετε (as here
κρατεῖτε), 1 Cor, xi, 2.—Which ye were taught
(comp. WinER, § 32. 5); whether by word (at
first, oral preaching) or by epistle (the subsequent
confirmation) of us; ἡμῶν belongs to both’substan.
tives, word and epistle denoting merely two different
forms for the same substance, and εἴτε---εἴτε show
ing the closeness of the connection (1 Cor. xiii, 8);
ZWINGLI: quecunque docui sive presens, sive absens
By δὲ émor. without the article is denoted not any
single particular epistle, but the one method of in
struction over against the other; not merely there.
fore the First Epistle, though, of course, the expres
sion suits that in the first instance, but they should
also hold what they were taught in this Second Epis.
tle, and, should he follow it with a third, they were
to lay that likewise to heart, and generally to give
heed also to the epistolary instruction (comp. 1
Thess, v. 27), holding fast whatever in word or
writing really comes from him, and is not merely
ascribed to him falsely, as that letter of v. 2.
8. (Vv. 16, 17.) But may He Himself, &,—
The Apostle concludes the section with a benedic
tion, as at 1 Thess, iii. 11; v.23. He Himself, not
merely we, who taught you; not merely you, whom
we exhort: orfxere.—Our Lord Jesus Christ
and our God and Father; Father, that is,
through Christ. Commmonly the Apostle follows
the reverse order; but here he goes back from
Christ (who is for us also possessor of the glory that
was last spoken of) to the Father, the ultimate
ground of all blessednegs, the ultimate Source of all
exhortation, comfort, and confirmation. THEODORET
(in the interest of the controversy with Arius) finds
herein a proof, that the sequence of the names is no
indication of a difference of dignity.*—Who loved
us (all Christians) and gave us everlasting con-
solation (flowing from this love). The root of all
is the unmerited love of God; the aorist denotes the
historical proof of love, the work of redemption
(comp. Eph. ii. 4; John iii. 16; 1 John iv. 10); the
same thing is said of Christ, Gal. ii. 20 [Eph. v. 2,
25]. The everlasting consolation is by CuRYsostoM,
TneopHyiact, aud others, improperly taken as
synonymous with hope; Petr interprets it of the
everlasting blessedness (Luke vi. 24; xvi. 25: to be
comforted). The latter is no doubt the highest end,
but too far from being a present attainment, and
still too tautological with what follows. Properly to
distinguish it from that, we understand by everlasting
consolation something real, now already present,
which makes us of good courage now under the dis.
tress of the present time; not so personal, as in
Zwinaui’s explanation: guce est ista consolatio?
Christus Jesus ; but yet a benefit now already granted
us in Christ, and showing itself to be an inexhausti
ble source of joy; namely, reconciliation with God
as the foundation of all further hope.t With thin
* [Curysostom employs the same argument.—J. L.]
t (Lectures, Ὁ. 552: “Who loved us. This is sometimes
restricted to God the Father” (LONEMANN, ELLicorr),
“and to His act of sending the Son to save us” (Line-
MANN, RiecEnsacu). “I prefer to understand it of the
eternal love—the love ‘from the beginning’ of both the
Father and the Son. (To this the singular is no objection,
CBAPTER
—
11. 18-14. 144
the hope of the consummation of glory is connected
also in Rom. v. 1, 2; and the same truth ix a some-
what different combination is expressed likewise in
Rom. viii. 28 sqq.—And good hope; with which
should be compared the blessed hope of Tit. ii, 18,
in heaven, Col. i. 5, which non-Christians, the hea-
then especially, do not have, 1 Thess. iv. 13.—In
Brace, without merit of ours, is best referred to
δούς, not so well (with De Werrr, Liwemann [Cas.
TALIO, aves) to both participles (it being less
suited to ἀγαπ.). This is the foundation of his con-
fident intercession: Such a God is ours, and in ac-
cordance with this His disposition I am able to desire
for you, that He may comfort your hearts; for
the two subjects the verb stands only in the singular
(1 Thess, iii, 11); the two are one, even in the
innermost and most glorious operations of grace.
Herein shines the Divinity of Christ; it is not possi-
ble that the name of any man could be so often
joined with the name of God. It is better here to
understand the calling to [zusprechen, παρακαλέσαι]
on the side of comforting encouragement, than on
that of exhortation [as in 1 Thess. iii. 2; see there
Exegetical Note 56.—J. L.]; the question is about
their holding faith, and being free from fear and
anxiety (v. 2), even in view of the aggravation of
their afflictions; comp. Ps. cxix. 32.*—[Exuicorr:
“The Apostle does not say merely ὑμᾶς, but ὑμῶν
τὰς καρδίας (comp. Col. ii. 2); it was the καρδία, the
seat of their feelings and affections, ... the καρδία
that was so full of hope and fear about the future,
that the Apostle prayed might receive comfort.”—
J. L.J—And establish, &c.; if we do not read
ὑμᾶς, it is simplest to regard the preceding καρδίας
as still the object; it is less natural to supply in
thought, with Liwemann [and most others; see
Critical Note 10.—J. 1. ἃ ὑμᾶς out of ὑμῶν. May
He strengthen [establish] them, that your sanctifica-
tion may be perfected, and ye be not entangled in
the apostasy of Christendom.—In every good
work and word; not by work and word [Cury-
sostom, THEOPHYLACT, BencEL], to wit, God’s work
and God’s word; but with this παντί does not well
agree, and dyad@ still less; since in that case no
distinction would be necessary between good and
bad, The adjective belongs to both substantives,
not, as Lurner translates, ix every doctrine and
good work. Nor is λόγος properly restricted to the
\dea of doctrine, as Cavin too would have it: sana
toctrina, and ῬΕΙ͂, because, he says, it so stands at
v. 15. But there the connection is different, the
parallel member in this instance being ἔργῳ, which
comprehends every action, and so does λόγῳ like-
wise (especially with παντί) every good word;
Zwineti: bonus sermo. Doctrine is a part of that.
The order, word and work, would be ascensive ; in
the more strongly supported reading work has the
precedence as being the main thing; that must
Speak first of all. May God strengthen you in
every good work wherein you are engaged (in oppo-
sition to unrighteousness), and then also in every
good word, of truth, faith, love (in opposition to
fince this very anomaly is admitted in the next verse.)
And then the latter half of the verse refers to the manifes-
tation and effects of that love in time: and gave us, in the
finished redemption of the cross, in the forgiveness of sin,
m the presence of the Comforter, &c.’”” The same distinc-
tion will be found applicable to nearly all the texts cited
sbove.—J. L.] ᾿
* [Lurner’s somewhat free translation of the latter
clause of that verse being: Wenn du mein Herz trostest,
dost comfort, &c."—J. L.]
falsehood); when it comes from the bottom of the
heart, and corresponds to the work, it is itself a
work, yea, the criterion of perfectness (James iii, 2)
DOCTRINAL AND ETHICAL.
1. (Vv. 18, 14.) On election, see at 1 Thess, i
4 and ch. v. 23, 24. There is no question of a ca
pricious preference of one, and disregard of an
other ; such partial views are not taken by faith ag
faith ; rather, in those who believe the consciousnesa
prevails, that their salvation is not at all founded on
their own merit, A faith even, which should be
ever looking only at itself, would for that very rea-
son be constantly threatened again with disturbance
and agitation, Assurance is maintained only by
going out from self, and casting one’s self on the
everlasting love and grave, whose purpose from the
beginning, before the creation of the world, was the
salvation of believers. Excellently Rieger: In the
description of the most formidable troubles eternal
election is often introduced as the shelter of the
saints, Matt. xxiv. 22, 81; Rev. xiii. 8; xvii, 8
But that which comes first is not the triumphal song
of Rom. viii, but the way of righteousness (Rom,
ivii.). Election provides a secret deposit ; sanctifi-
cation is election disclosed; and the root of that ig
faith in the truth.* But how does one become sure
of his election? Rigger: The purpose is seen in
its accomplishment ; the building shows the plan—
Cavin: Because we are unable to penetrate into
the secret counsel of God, that we may there become
certain of our salvation, He gives us more accesyble
tokens and pledges of our election, to wit, in our
sanctification by His Spirit, and our illumination in
order to faith in His gospel—Boéut: The Second
Helvetic Confession (Vienna, 1864), p. 19: It is in
the way that we are to discover, whether we are on
the way; we should not torment ourselves and oth.
ers with the inquiry, whether even before the foun-
dation of the world we were put on this way; we
are rather to examine ourselves whether we have the
way beneath our feet; and Christ is that way.—For
the same reason we are not at liberty to place a false
reliance on a donum perseverantic, as if we could be
sure of any such thing out of Christ. The following
admonition to steadfastness (comp. 2 Pet. 1, 10) is
seriously meant, and so is the benediction with which
the section concludes.
2. (V. 15.) This verse is one of the words, by
which of old (as early as Curysosrom) it was pro-
posed to show the equal authority of oral tradition
alongside of Scripture. But when Joun Damascene
with this amongst others defends the worship of im.
ages, we have a striking instance of pretended tradi-
tion in conflict with Scripture. It is indeed clear,
and no one contests it, that Christ did and spake
many things that are not recorded, and in like man-
ner that the preaching of the Apostles was first of
all oral, which was then fixed and ascertained by
writing ; of course, in a short Epistle like ours, only
very partially, still so as to guard against misappre-
hension and deterioration of doctrine. If then it is
said that we are to believe also oral tradition, we
answer: Yes, when its apostolic origin and character
* [In this is implied, what Scripture no doubt teaches,
that Jettion is the Divine root of faith. See v.13; John
vi. 37; Acts xiii. 48; Rom. viii. 28-30; Eph, ii. 8; 1 Pet.
1.2; &.—J. L.]
148
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
are proved to us. But this very chapter shows us,
how quickly the oral teaching was forgotten (v. 5),
ard was subjected to misconceptions or even falsifi-
vations (v. 2), so that it needed to be corrected and
certified. The evangelist John also says (ch, xx. 30,
81), that Jesus truly did many things which are not
written, but that the preceding selection was written
for the confirmation of faith in the Son of God, and
of life in that faith. For this, therefore, the written
word is a sufficient source, and for whatever claims
to be apostolic the only authentic rule. But can that
be a genuine tradition, which contradicts the written
gospel? Paul knows simply a double form for one
and the same substance, nothing of additions that
introduce a new and heterogeneous substance. In
point of fact, there is beside the Bible πὸ well-
attested tradition. Zwinet1: Paul, however, had
taught nothing else but the gospel of Jesus Christ.
Cavin: When Paul will cast no snare on the Co-
rinthians (1 Cor. vii, 35), how do they pretend to
give out all their self-made ordinances as of equal
dignity with the Pauline? Heusyer: Paul does not
say, that the tenor of the oral teaching was different
from that of the written. [Macgnigut: No doc-
trines merit the name of traditions in the Scripture
sense of the word, but such as were taught by the
Apostles of Christ, or by other spiritual men, who
received them by immediate revelation from Him.—
J. L.J—It must be considered, on the other hand,
how emphatically the Apostle here asserts the au-
thority of his written word. It is no dead letter,
but a seed-corn that is quickened in every suscep-
tible heart. We know also that generally the writ-
ten jword is still more carefully weighed than that
which is spoken, Many have an unintelligent aver-
sion to all authority. They confound it with coer-
cion and bondage. But authority is such an ascen-
dency as rests on intellectual preéminence,* com-
mends itself to rational conviction, and educates the
obedient into true freedom. The mere fact that men
are not self-created, implies that they cannot be ab-
solutely autonomous ; to say nothing of sinners, who
need redemption. The true freedom is that with
which the Son makes free (John viii. 36), and the
means to this emancipation is holding fast His word
in the obedience of faith. The highest freedom and
joy is to live and move in the word of truth.
3. (Vv. 16, 17.) Evangelical comfort is some-
thing different from a transient and essentially vain
feeding with illusions. Christ and His Apostles
seem first to trouble the hearts of those whom they
comfort, and show them that there may come a much
severer experience than the frivolous mind imagines,
but that all comes from God and for the promotion
of His kingdom. To have God for ours, throughout
even the hardest fortune, such is the everlasting con-
solation of the gospel. We must not at once think
of the worst, that it will not turn out so bad; this is
to comfort with unwholesome vanities, after the man-
aer of the world. Such theoretical optimists readily
become, when things go ill, practical pessimists, and
in their despair disgracefully lay down their arms.
Tt is better to be theoretically a pessimist, prepared
for the worst, and practically through the grace of
God an optimist, confident even in the worst.—
{Jowszrr: The Greek philosopher would have spoken
of wisdom as an ἰάτρεια ψυχῆς, as we speak of the
gospel as remedial to the ills of human nature. St.
* [In things pertaining to God, on a Divine commis-
sion.—J. L.]
Paul uses stronger language ; with him the gospel ig
a cousolation. Within and without, the Christian is
suffering in this evil world. The gospel makes him
sensible of this state, and at the same time turns hia
sorrow into joy.... Rom. xv. 5; 2 Cor 1. dm
JL
HOMILETICAL AND PRACTICAL.
V. 18. Rizezr: With every contemplation of
what the enemy has done and will yet do, the ser
vants of God nevertheless lose not their joy in God’a
husbandry [Matt. xiii, 25, 28; 1 Cor. iii, 9]; they
are merely driven the more under the wings of God’s
grace.—Hsupner: The election of a man to salva.
tion is for others also a subject of thanksgiving. —
Dieprica: Allow thyself to be sanctified in faith,
and it is certain that thou art eternally chosen,—
Curysostom: Not by works, not by righteous con
duct, but by faith of the truth do we attain to salva
tion.—SrockmzyerR: So we resist not this will of
God, but yield ourselves to it, who shall be able to
hinder its being carried through to a glorious issue ?
—Berlenb. Bibel: They who perish are ruined, not
because they are absolutely rejected, but because
they have no care for the truth, Believers are pre.
served, not because they deserve it, but because they
cleave earnestly to God. Whoever concerns him-
self about the truth, so as to lay hold on God, is
saved, But whoever meddles with God’s word, and
that not rightly, is only made worse by it.—[Bur.
Kitt: 1. Election is to the’ means as well as to the
end. 2. Sanctification and holiness, not the cause
of our election, but the effect and fruit of it. 3.
Sanctification being the fruit, it is also the evidence
of our election. 4. The necessary connection be-
tween the sanctification of the Spirit, and the belief
of the truth.—J. L.]
V. 14. Zwinewr: The gospel is God’s alone; but
ofttimes God communicates to us what is His. Paul
could say that the gospel was his, as regards service
and office——Drepricn: Whatever Jesus has, that
according to the will of the Father is also to be
wholly ours.
V. 15. Over against the Anutichristian deception,
it concerns us to abide the more firmly by the word ;
only by the word can we overcome, as Christ over.
came; Matt. iv—[M. Henry: He doth not say, Ye
are chosen to salvation, and therefore ye may be
careless and secure ; but therefore stand fast, Comp.
1 John ii, 27, 28.—Lectures: An unwavering ad-
herence to apostolic teaching is at once the great
manifestation, and an essential condition, of Chris-
tian stability.—J. L.]
[Wuitsy: How can she (the Church of Rome)
be relied on as a sure preserver and true teacher of
(unwritten) traditions, which hath confessedly (AN-
seLm, Estivs) lost one of great moment (vv. 5, 6)
deposited with the Thessalonians, and the primitive
Church ?—J. L.]
Vv. 15-17. Stockmeyer: There is no success
without our own earnest willing and doing, nor with-
out our own pains and labor; but the power which
worketh in us both to will and to do is the Lord’s,
For this reason also, the Apostle is able to express
what he had on his heart, in behalf of those who
had become believing Christians, in a twofold man
ner, as an exhortation, v. 15, and again as a benedic-
tion and intercession, vv. 16,17. The one does not
exclude the other. The one is possible only through
the other.
CHAPTER III. 1-5,
148
Υ. 10. There is mention of a good hope also in
Prov. x. 28; xi. 23.*—[Zectures: Good, because
of the preéminent excellence of the object of it, the
impregnable basis on which it rests, and the purify-
Ln aed which it exerts in the heart and life.—
vy. 16,17. Roos: Whoever has no experience
of the love of God, and has obtained no consolation
reaching into eternity, and no good hope through
e, on that man no doctrine and no exhortation
to good works has any hold. When God comforts,
He strengthens the soul, and when He strengthens,
He comforts it.—[M. Henry: 1. Comfort is a means
of establishment ; for the more pleasure we take in
the word, and work, and ways of God, the more
likely we shall be to persevere therein. And, 2. our
establishment in the ways of God is a likely means
in order to comfort; whereas if we are wavering in
faith, and of a doubtful mind, or if we are halting
and faltering in our duty, no wonder if we are stran-
gers to the pleasures and joys of religion. What is
* (Lurnen’s version of the latter text: Der Gerechten
Wunsch muss doch wohl gerathen.—J. L.]
it that lieth at the bottom of all our uneasiness, but
our unsteadiness in religion ?—J. L.]—Hevnner
The consolation of Christianity is an everlasting con
solation, true, certain, satistying, a consolation of Βα].
vation ; the consolation of the world is a spurious,
pitiful consolation, which leads the deeper into per
dition. God alone can put comfort into the heart,
penetrating and abiding. Here is comfort: God
loves thee, God chooses thee, God keeps thee.—
Berlenb. Bibel: The everlasting consolation is a per
manent, new-created life of the spirit, implanted
amidst the anguish of suffering in truly following
ee Christ, and so not liable to death or destruc-
ion.
V. 1%. Word and walk must always go together.
Vv. 13-17. The good assurance of an evangeli-
cal preacher in behalf of his converts rests entirely,
in its beginning, middle, and end, on God: 1. Eter-
nal election, fulfilling itself in time in the call to
faith and sanctification, makes the beginning; 2. the
exhortation to steadfastness in apostolic truth forma
the middle; 3. the end can be prosperous only by
God carrying out in His everlasting faithfulness the
work that He has begun,
In.
Closing Exhortations.
1. Ca. Iil. 1-5.
The Apostle seeks their prayers, and commends to them generally a faithful perseverance in the true Christian spiri .
1. Finally, brethren, pray [Greek order:
pray, brethren,] for us, that the word
of the Lord may have free course [may run]’ and be glorified, even as i 7s with
2 you [also with you] ;ἢ
3 od) 3 and wicked men: for all men
the
4 and keep you from evil [or:
the evil one].°
And that we may be delivered from unreasonable [per-
have not faith [not all have faith].’
ord is faithful [faithful is the Lord],° who shall stablish [establish] you,
But
And [But]’ we have confidence in
the Lord touching you, that ye both do* and will do the things which we com-
5 mand you.’ And the Lord direct [But may the Lord direct] “ your hearts into
the love of God, and into the patient waiting for Christ [the patience of Christ].”
1V.1.—[rpéxn. Revision: “E. V. margin, and ee else. Here it combines Tyndale, Geneva, Bishops’
Bible: have free passage, with the Rhemish : have course.”’—J. L. X ny :
av. la - i Ellicott: “The καί gently contrasting (Ὁ them with others where a similar reception had
« L—[xat πρὸς ὑμᾶς.
taken place.” Rather, the καί compares them with—puts them alongside of—others, where, in answer to their prayers,
asimilar reception should yet take place.—J. L.]
3°V.2.—[{arémwv. The English margin,
. 2.—[od
Hammond, Waerdswerh
English Test., Ellicott, Am. Bible Union: perverse ; Ri enbach: verkehrien. 2 J
ἔς i yas πάντων ἡ πίστις. Riggenbach, after De Wette and Limemann: nicht Aller (Sache) tst der Glaube ;
absurd; Benson, Scott, Conybeare, Alford’s
See the Exegetical Note.—J. L.J
v. .
Ellicott : ¢t is not all that have faith. See the Exegetical Note, and the Revision of this verse, Note e.—J. LJ ‘ ‘
5 V. 3.—There is a ἡ εος ἐς ake of authority (including the Sin.) for ὁ κύριος ; against the reading ὁ Bebe [2 Ὥ.}
Ἑ. G. Vulg. Lachmann.—J. 1] is likewise the fact, that according to parallel passages, such as 1 Cor. i. 9, it is the more
obvious.
others, making πιστός the instentencoua ae οἵ a ΝῊ ᾿
See the Exegetical Note.—J. L.
Revision: ‘Not onlydo we rely on the faithfulness of the Lord, but we have a gracious confidence
6 V. 8.--ἰτοῦ πονηροῦ.
ΤΥ, 4.---ἰδέ.
The Greek order should be retained in the translation, as it is by Riggenbach, Ellicott, Am. Bible Union, and
ὃ κύριός ἐστιν ; but corrected into ἐστ. ὃ κύρ.--. L.]
also in you ; nor, indeed, can you expect the promised confirmation and security, apart from your own obedience, and
tient continuance in well-doing, but only in and through that.”—J. L.] ᾿ ane
a ΒΨ, 4.—The reading varies Hetween focaiee and καὶ ποιεῖτε [Riggenbach’s translation follows the former, which is
that of Sin.1, while Sin.? has the other.—J. L.];
ported (B. F. G., but not Sin.).
9. 4.-- ὑμῖν is wanting in Sin. B. D.} Vulg.
the insertion of καὶ ἐποιήσατε
before καὶ ποιεῖτε is too feebly supe
[It is cancelled by Alford and Ellicott ; Lachmann brackets it, as he
does also the words καὶ ἐποιήσατε xai.—The latter half of the verse is arranged in Greek thus: that the things which wa
tommand you ye both do and will do.—J. L.]
Ellicott:
10 V. 5.—[a δὲ κύριος κατευθύναι.
“A gentle anithesis (δέ) to what precedes ;—‘ I doubt you not, my confi-
1,
dence is in the Lord ; may He, however, vouchsafe His blessed aid.’ »—J. ΤᾺ} ie
uy. δ. Βοῖστο ὑπομονήν all the uncials give the article τήν, which is omitted by the Elzevir after a few late
authorities. The English Version translates ὑπομονή, patience, here in the margin, and always elsewhere, 31 times,
except Rom, ii. 7 and 2 Cor. i. 6.
Here it follows the Bishops’ Bible.—J. L.]
150
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
EXEGETICAL AND CRITICAL.
1. (Vv. 1, 2.) Finally, pray, &¢.—Td λοιπόν
(here the article is wanting only in F, G.), equivalent
to λοιπόν, 1 Thess. iv. 1 [ELuicorr: “ but, owing to
the article, slightly more specific.” Comp. 1 Thess,
iv. 1, Exeg. Note 1—J. 1.1. Grotius: Voz pro-
perantis ad finem. It might be understood tempo-
rally: henceforth ; but here it is better to take it in
the sense of furthermore, moreover, what I have still
to say, after the leading instruction on the subject of
the last things. Pray for us (see 1 Thess, v. 25,
and the note there), as we for you. These words
also show the conclusion to be near. The subject of
the prayer is again expressed in the form of purpose.
It is a thoroughly disinterested prayer that he con-
templates ; not for his own personal concern, but for
a main object of his apostolic calling (comp. Eph. vi.
19); not, that God would strengthen him in faith ;—
Paul did not, indeed, assume any such lofty position,
as that he himself could not be a castaway (1 Cor.
ix. 27); yet it would have been contrary to deco-
rum, to ask his children for their prayers in that re-
gard [Ὁ] ;—but, that the word of the Lord may
run; the word of the Lord (1 Thess. i. 8), or the
word of God (1 Thess, ii. 13), is the gospel. At 1
Thess. iv. 15 the phrase had a somewhat more spe-
cific meaning. Zo run is to fulfil its course swiftly
and without hindrance ; not bound (2 Tim. ii. 9); to
spread itself to where it is not yet; and, where it is
already, to bestir itself, and come into proper circu-
lation. [Comp. the Sept. Ps. exlvii. 15: ἕως τάχους
δραμεῖται ὃ λόγος avrod.—J. L.]—And be glori-
fied, not merely commended, and its glory recog-
nized (Acts xiii. 48), but really glorified by its fruit,
and actual demonstration of its Divine power and
truth; CaLvin: in the renewal of men into the
image of Christ ; whereby, certainly, are called forth
many praises to God (comp. ch. 1, 12; Rom. xi, 18).
—Even as it is also with you (1 Thess. iii. 4);
he thus cheers them (comp. 1 Thess. ii, 18). Your
prayers are to help the missionary work. The two
present tenses after ἵνα denoted something continu-
ous; whereas the aorist subjunctive with the second
ἵνα: and that we may be delivered, marks a
single occasion, deliverance from an actually existing
peril. Here now in the second instance is a ques-
tion of personal preservation, but here also again
with a view to his office, that he may be kept safe
for that, We may mean J Paul, or else J and Sil-
vanus and Timothy ; but certainly not, 7 and you
Thessalonians, since he reverts to them again at v. 3.
TuEoporET remarks that the prayer seems to be two-
fold, and yet is but one; for when the ungodly are
subdued, the word of the message also has unob-
structed course. TnropnyLact: He prays thus, not
that he may run no danger, for to that he was even
appointed. But we cannot understand the deliver-
ance as does CaLVIN: sive per mortem, sive per
vitam ; for his desire here is to be preserved to his
earthly office, The ἄτοποι are properly such as are
not in their place ; the neuter denotes at Luke xxiii,
41 a criminal act; the masculine is here rendered by
the Vulgate, importunis ; Cicero explains it once by
tmeptus ; but here it signifies not merely people who
act improperly, but such as hinder and resist Divine
and human order; WersTEIn: facinorosus, flagitie-
sus. Still there is rather couched in the expression
& certain reserve, though it does denote perverse,
base men; Berlenb. Bibel [Bencer.]: ungereimte
[absurd]; and then πονηρός has a more forcible im
port: Bad, wicked. Paul has in his mind deliver.
ance from snares, as at Rom. xv. 31; for it would ba
a mistake to think of the contradiction of heretics
(Curysostom, TuropHytact: such as Hymeneus
and Alexander; Zwine.t thinks that Paul intendg
hypocrites and false brethren; Cavin: at least
faithless Christians in name, along with furious Jew
ish zealots). The early date of the Epistle does not
accord with the idea of false teachers, but very well
with that of fanatical Jews, who expressly laid wait
for the Apostle at Corinth (Dz Werte and the mod.
erns generally); Acts xviii. 9, 10 answering per.
fectly to our v. 1, and Acts xviii. 12 sqq. (the accu
sation before Gallio) to our v. 2. This again isa
fine stroke of unstudied, artless coincidence with the
apostolic history; a proof of genuineness.—For
not all have faith. He thus gives the reason why
he is compelled to speak of such men, from whose
hands the point is to be delivered, and for whom one
cannot simply pray: Convert them! (comp. John
xvii. 9 with v. 20). Some allege that Paul cannot
be bringing forward the common-place: All do nor
believe, and thence infer that we must understand kis
meaning to be: It is not all who pass for Christians,
that have trwe faith (so CaLvin [Jowerr] and oth
ers); they therefore think that the adversaries are
(CaLvin: at least in part) false Christians, But
there is thus introduced what is not found in the
expression, 7 πίστις meaning Christian faith abso-
lutely, not true faith in opposition to that which is
merely pretended. However, the sentence is no
bare commonplace; nor yet is it suitable, as the
phrase is abused for a frivolous excuse; and as little
is it an assertion of the absolute Divine decree, as if
God were unwilling to give faith to all; but a griev-
ous charge: There are even people too ἄτοποι καὶ
πονηροί, treacherous and impure, to be susceptible
of faith.* It is a fine remark of BeneeL, how
appropriately Paul writes thus to those very Thessa-
lonians who had been so prompt to believe: Be not
surprised, if this is not the case with all.
2. (V. 3.) But faithful is the Lord.—Not in
German, but in Greek [and English] there is observ-
able an antithesis between πιστός and πίστις of v. 2
(comp. 2 Tim. ii. 13). But this is no reason for
translating that πίστις by fa thfulness; ἡ πίστις
denotes Christian faith; but this is essentially faith-
fulness to God, trust in His faithfulness, whereas un-
belief is faithlessness, distrust of His grace. There
is peril in having to live amongst such unbelieving
and therefore also faithless men. To this grief,
therefore, he at once opposes the consolation—to
man’s unfaithfulness the invariable faithfulness of
God. The faithful Lord suffers not the ἀτόπους καὶ
πονηρούς to get the upper hand, Zhe Lord (accord.
ing to the best reading) is Christ. That it can here,
as in the Septuagint, mean only God (namely, the
Father), is asserted by H1Lcenretp in the interest
of the spuriousness of the Epistle, but without any
valid reason (comp. 1 Cor. xvi. 7 along with Rom. i.
* [far den Glauben empfdnglich—the expression eme
ployed also by Dz Werrx and Linrmann. It is not, howe
ever, of a want of susceptibility of faith in the most dese
perate class of sinners, that Paul speaks, but of the actual
destitution of faith in some to whom the gospel came.
And the fact is ‘stated in general terms; not so much ag
something that had just transpired in the particular city or
region where the Apostle was now laboring, but rather as
something that holds good, as with the force and regularity
of a law, wherever the gospel is preached” (Lectures, pe
560). Comp. Matt. xix. 11.—J. L.]
CHAPTER III. 1-5.
151]
10). It is to be observed that Paul does not dwell
on his own distresses, but the reflection, that the
Thessalonians in their locality have the same experi-
ence of human wickedness as himself in Corinth,
leads him at once back again to his own afilicted
spiritual children, who are, indeed, as yet less expe-
rienced than he—Who shall establish you (not
simply may, ch. ii. 17), so that such as have not faith
shall not be able to drag you off with them; and
keep you from the evil. How this last word is
to be taken is doubtful, as in Matt. vi. 13; John
xvii. 15, and elsewhere. It may be that it is to be
understood as neuter, as at Rom. xii. 9; from the
evil with which perhaps bad men threaten you ; the
Lord will keep you, so that whatever is done to you
outwardly shall do you no inward hurt, and that
which is properly πονηρόν shall not come to you, nor
shall you be worsted in the conflict; and He will
also so far avert outward harm, that the trial become
not too severe (1 Cor. x. 18).* Possibly, however,
it is to be regarded as masculine; 6 πονηρός, the
Prince of evil, whose instruments evil men are,
dares not fouch you (comp. Eph. vi. 16; 1 John ii.
18; v.18). It is at any rate improper to take the
singular: the evid (man) as collective for evil men
[the Dutch Annotations, Koprz, Rosmxmixurr,
Fxatt, allow this interpretation.—J. L.]. But Liwz-
mawnn’s assertion that it must be understood as neu-
tral, on account of the opposition to ch. ii. 17 [a
point which Atrorp also makes.—J. L.], is ground-
less; especially after the separation made by 7d
λοιπόν (v. 1), of which, indeed, Linemann gene-
rally makes too little account (see the close of the
Introduction). In favor of the masculine are Cat-
vin, Benet, Rizazr, Von GERLACH, OLSHAUSEN
[and very many others, from (icumznius and THEo-
PHyLact to Exiicorr and Worpsworts.—J. L.],
also Hormann: From the evil man he comes to the
Evil One, who might rob him of the fruit of his
labor ; we add, by persuasion or else by seduction,
and refer to 1 Thess, ii. 18; iii. 5. Whether it be
neuter or masculine, Paul’s promise is: God will
establish you for the conflict, and protect you in it.
8. (Vv. 4, 5.) But we have confidence in
the Lord touching you.—After reliance on God,
there now follows again (as in ch. ii, 15) an exhorta-
tion, expressed in the delicate and winning form of
confidence. Turoporer: For he is not forcing
them, but seeking their free conviction: keep your-
selves worthy of this good opinion, You can surely
do so, since the Lord strengthens and guards you.
This at once leads to, and prepares for, the special
exhortation of v. 6 sqq. Jn the Lord, the same ex-
pression as in Gal. v. 10; comp. Phil. ii, 24; Rom.
xiv, 14. In Him our confidence in you has its strong
foundation ; we boast not of the flesh, and place not
our hope in you as men, but only in the Lord; and
yet in the Lord touching you ;* because ye stand in
Him as we do; ye will thus receive the exhortation
in the name of the Lord, and the Lord in whom ye
stand will guide your hearts, and make you willing
and able. The verb παραγγέλλειν is found also at
1 Thess, iv, 11, and the substantive παραγγελλία at
1 Thess, iv, 2; it is synonymous (at least on the
* (Taken as neuter, rod πονηροῦ might perhaps have “a
τοδὶ reference to the great current of evil which had
already begun to flow, and which in the second chapter
had been traced sv ward to its fatal issue.” Lectures.—
* Ἰέφ᾽ buds; towards and upon you, in regard to you;
Germ. auf euch.—J. L.]
practical side) with παράδοσις, ch. ii. 15. As faith
originated only in an act of obedience, so likewise it
is only in this way that it can be maintained. Obe
dience is thus connected with preservation. By un.
derstanding the verse in this way: What we com
mand and ye do, that ye will also do, we should rend
asunder what belongs together. Far more natural ig
this: what we command you, ye both do und
will do (henceforward and with a constant impiove-
ment). This exhortation he immediately seals again
by a precatory benediction: But may the Lord
direct, &c. TsEoporer: We need both, purpose
and strength, from above.* The Lord alone can
give you success. Zhe Lord is, as always, Christ ;
not, a8 HincenreLp again decides, God (the Father),
Basit the Great, Tazonorer, ΤΗΒΟΡΕΥΤΔΟΥ [Worps-
wortu], would have it, that Paul is speaking of the
Holy Spirit, because it could not be said: May
Christ direct your hearts into the patience of Christ
(were this valid, it would hold still more strongly,
inasmuch as it concerns the first member of the
verse, that it could not be said: May God direct
your hearts into the love of God). But the argu.
ment is not convincing. It were contrary to the
whole usage of the New Testament, to understand
by the Lord the Holy Spirit; 2 Cor. iii, 17 (to be
explained by v. 6) is of quite another sort. Rather,
Christ is repeated at the end of the second member,
because it is remote from the subject, and separated
from it by ϑεοῦ (comp., moreover, 1 Cor. i. 7, 8).
Thus Christ, the Faithful (v. 3), who alone can make
you do what is right, in whom alone we have confi-
dence in you (v. 4), may He plainly direct (1 Thess,
iii. 11, owr way ; here) your hearts (2 Chron. xii,
14, Septuagint), so that they reach out sincerely
towards the mark. But the passage in Chronicles is
not an irrefragable proof, that here also the mark of
the xarevSivew must necessarily be a proceeding of
the Thessalonians; the mark itself might be a Divine
concernment, to which their hearts are to reach out
in faith and trust. In the case of the first member,
the love of God, it would no doubt be simplest to
regard the genitive as a genitive of the object: love
to God [Dr Wertr, Linemann, Atrorp, Lectures,
Exuicort, Wesster and Wirkixson, &c.], not the
love which God gives or prescribes, though, of
course, our love is awakened by a discernment of
the love which God has to us. But in the second
member a similar explanation does not present itself
as quite so natural, Caxvin translates: expectatio-
nem Christi, and explains it still more distinctly to
be the hope of the coming of Christ, under the con-
stant endurance of the cross. Already CurysosTom
proposes this view amongst others, And so Hor.
mann: Jt denotes the wailing of him who holds to
Christ as his hope ; but what he alleges for this,—
that, for example, in Jer. xiv. 8 Septuag. God is
called the ὑπομονὴ Ἰσραήλ,---ἰΒ a different expres-
sion from what we read here. Even the ἀναμένειν
Ἰησοῦν (1 Thess. i, 10), or the ὑπομονὴ τῆς ἐλπίδος
τοῦ κυρ. (v. 8 there), does not support the assumed
sense of ὑπομονὴ τοῦ Χριστοῦ. Proof is wanting,
that the last phrase denotes a waiting for Christ,
Rey. iii. 10 likewise is probably to be understood
differently. Moreover, patientia propter Christum
prestita (BENGEL) goes beyond the simplest geni-
* (Wir bediirfen beides, Vorsatz und Kraft, von oben-
sound doctrine, but scarcely an accurate rendering of
ἀμφοτέρων ἡμῖν χρεία, καὶ προθέσεως ἀγαθῆς καὶ τῆς ἀνωθᾳ.
avuvcpyeias.—J. L.j
152
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
tive. Nor can we well judge otherwise of the inter-
pretation: “ patient, steadfast adherence to Christ.”
De Werte appeals on behalf of his explanation :
“ steadfastness in the cause of Christ,” to παϑήματα
τοῦ Χριστοῦ (2 Cor. i. 5, and similar phrases in Col.
i. 24; Heb. xi. 26), which, however, is by no means
quite homogeneous with the expression before us.
But if we explain, as Petr would have us do (and as
Carvin holds to be possible): patience as coming
from Christ or as wrought by Him, or with Gro-
TIUS: cujus causa est Christus, we then ‘exchange
the genitive of the object for the genitive of the
author. Even the first member Pett would actually
understand in a corresponding way: love, which God
infuses into our hearts ; but such a sense of ἀγάπη
Seov he cannot establish even by his appeal to
δικαιοσύνη eos. Is it necessary, then, that both
genitives be taken in the same way? ΠΌΝΕΜΑΝΝ
rids himself of the parallelism, and understands the
matter thus: love fo God (object) and the steadfast-
ness of Christ (genitive of possession) ; the latter in
the sense that it also is ours, in so far as the Chris-
tian’s endurance in affliction for the gospel’s sake is
essentially the same with the steadfastness that was
peculiar to Christ Himself in His sufferings. To this
would belong the idea which Curysosrom also ad-
mits as possible: endurance as Christ endured.*
For our own part, we did not consider ourselves
bound by the parallelism at ch. ii. 13; but there
πνεύματος and ἀληϑείας were really more heteroge-
neous than the parallel genitives in our text. In-
wardly, also, the latter are too strictly codrdinate,
for us to venture on quitting the parallelism. We
should therefore prefer with OLsHavuseN to under-
stand both genitives as genitives of the subject.
Nor indeed is it said: May the Lord fill your hearts
with love, ἃ. (which could then be nothing but a
dispositon of heart in the Thessalonians), but: Jay
He dircet them, according to our understanding, into
the love which God hax to us, and has especially
manifested in the work of redemption, and into
the patience of Christ, to wit, that with which
Me resigned Himself for us to suffering, and at all
times supports us. May He direct your hearts to
this centre, from which proceeds all the Christian’s
strength: the love of God, as most fully revealed in
the patience of Christ. This will be to you not
merely an example, but a source of strength for
withstanding the evil (v. 3). The Thessalonians par-
ticularly needed this admonition to humility in order
to check their eschatological impatience, which
showed itself practically in their ἀτάκτως περιπατεῖν
and περιεργάζεσϑαι (vv. 6, 11). The address thus
introduces in the most natural way the exhortation
that follows.
DOCTRINAL AND ETHICAL.
1. (V. 1.) That the word of God have free
course and be glorified is not a thing that happens
of itself, but is in part committed also to our fidel-
ity. Every praying person, even though he himself
has not the teaching faculty, is on his part a co-
worker therein, [Scorr: The success of the gospel
is as really promoted by fervent prayer, as by faith-
ful preaching.—J. L.] We are not indeed to sce
{18 and movement in the Church only where extra-
= [80—besides Linemann—Atrorp, Exiicorr, Lectures,
&c.: “patience such as Christ exhibited.”—J. L.]
ordinary phenomena are making a stir. On the in
conspicuous advance of quiet, faithful labor there
rests a constant blessing. And yet the drowsy state:
of nominal Christendom must weigh upon our hearts,
and raise the question whether we have been as
assiduous as we ought in that spiritual work, whick
the Apostle requires from Christians,
2. (Ὁ. 2.) Faith is not every man’s affair—this
is a word which, like that other, prove all thinga
(1 Thess. v. 21), is often enough subjected to frivo-
lous abuse. Many an individual takes shelter in the
subterfuge, that he is not at all organized for faith;
for others faith may be the right thing, perhaps even
honorable in them; but for him it is impossible to
believe; nay, the Apostle himself says, &c. It is,
however, of perverse and wicked men that he says,
that faith is not for them (see the "erantwortung
des christlichen Glaubens, 2d ed., p. 16 sy.), Roos:
What is here spoken of is not that natural unaptness
for faith, which exists in all men, but an unaptness
which a man brings on himself by a prolonged de-
parture from God, and by contracting a Satanic
obduracy and wickedness.* SrockMeyer: Faith is
not a thing that a man has so completely in his own
power, that he can say at any moment when he
pleases: Mow J will believe ; there is required a cer-
tain preparation of soul, that is not found in every
man. But it is a very perverse application of this,
to say: “I too belong to the very class that has no
concern with faith, What, then, can I do in that
direction? And if faith is not every man’s affair, is
it so, that so much really depends on faith ? is it so,
that one can be saved only by faith? Surely God
will not be so unjust!” But the Apostle does not
say that a man can do nothing in this direction, so
that he is innocent in the matter. Whence comes
it that the disposition of many men is unsusceptible
of faith? Did God make them so? Is it God, who
to some only will grant what is necessary to faith,
while he refuses and withholds it from others, how-
ever earnestly desirous even they may be to obtain
it? That be far from Him!+ The Apostle teaches
us to derive all want of susceptibility from a quite
different source, even men’s own fault (comp. ch. ii,
10-12). He will by no means apologize for un-
belief, as if it were an unmerited fate from which
some men cannot at all escape. He rather refers us
to their own guiltiness, namely, their destitution of
love for the truth, and that from the pleasure they
have in unrighteousness—At the commencement
especially of a living Christian state we readily sup-
pose, as the truth has become too strong for us, that
others also should in like manner yield to it. Or,
if that does not happen, we readily fall to blaming
our elders and teachers for not having testified the
truth with sufficient fervor, They, indeed, are re-
quired earnestly to examine themselves, whether
they are not chargeable with some neglect or mis
management. But the example of the Apostles, yes,
of Christ Himself, shows us, that even the most faith
ful preaching is resisted by the natural heart of mam
* [See the foot-note to p. 156.—No. doubt, there are de=
grees of wickedness in unrenewed men, as there are degrees
of grace, faith, and holiness in Christian men. But in the
case of every Christian man it is true, that his faith is “the
gift of God” (Eph. ii. 8); and of every unrenewed man ta
whom the gospel comes it is no less true, that hig unbeliat
is the sinful product of a sinful and blinded hea. t (John
iii. 18-20 ; 2 Cor. iv. 3,4; &e—J. L.]
t (Das sei ferne!—the German version of μὴ yévorro,
Which in our Enelish 'festament is, God Sorbid! Comp
E. V. Gen. xviii. 25.—J. L.J .
CHAPTER III. 1-5,
158
To this fact we must learn, with whatever loving sor-
pow, to reconcile ourselves, and least of all are we to
wry by means of false concessions to make the truth
plausible to the enemies of the faith, Roos: A
preacher of the gospel tries with all fidelity to set
such people right. But, if he has a clear insight
into the state of their souls, he finds personal relief
even when seeing no fruit of his labor. He knows
shat God will not require their blood at his hand,
Such is the consolation of Jesus Himself, Matt. xiii.
14, 15.
"3. Roos: Deliverance from the wicked did take
place, but not in such a way as the human sense
might have desired; for Paul and other servants of
God were often until their death harassed with such
prople; and yet God saved them from them by re-
straining their fury (frequently by means of the Ro-
man authorities), by letting many blasphemers die at
the right time, by humbling the whole Jewish people
through the destruction of Jerusalem, and lastly by
so ordering all things, that the Apostles, harassed
and persecuted by the Jews in a daily trial of their
faith, were only the more widely driven around in
the earth.
4, (V. 4.) Roos: Paul wrote and did everything
in the Lord and by the Lord (comp. vv. 6, 12; 1
Thess, iv. 1,2; and elsewhere), These were not in
Paul’s case mere customary pious phrases; he had
the feeling of them, and was convinced that in nuth-
ing did his commands, hopes, and instructions go
beyond the power, and at the same time the light
and inward impulse, given him by the Lord Jesus.
He knew that he was not left to his natural reason
and discretion, but that, being in Jesus, he saw by
His light, worked in His strength, and by Him was
held and controlled. Happy is he, of whom this is
the experience. Whatsoever he doeth prospers [Ps.
i. 8].—In the Lord we may also have confidence in
others, who likewise stand in the Lord. To trust in
men out of the Lord leads astray, and one must
often learn, that all men are liars (Rom. iii. 4). The
idealism of faith in humanity is then easily changed
into that so-called knowledge of men, which looks
for nothing but baseness in every one. Love, on the
contrary, hopeth all things, and believeth all things
(1 Cor. xiii. 7), without being blind to the corruption
of nature ; but it knows God who is greater than our
heart [1 Jobn iii, 20], and believes in His power to
save and subdue, Relying on the Lord for every-
thing, it believes also in the perfecting of His work
in the hearts of His own, and throughout all inter-
ruptions still hopes for it. [Barnes: Not primarily
in you, ὅθ, He must be a stranger to the human
heart, who puts much confidence in it even in its
best state.-—J. L.]
ὅ. (V. 5.) Our heart must be directed to the love
of God, as the foundation of all faith, and to the
patience of Christ, as the chief manifestation of that
Jove ;-the latter, not merely in order to the contem-
plation of that greatest exemplar, but from this
direction towards the character of God and Christ
faith itself receives something of this Divine nature
Ε Pet, i. 4], participates in these primary forces of
ife, so that it now does everything according to this
tule, and from this impulse. Love enkindles love in
tt; the patience which Christ learned and practised,
yea, with which He continually bears with us, brings
this seed into the heart of the believer and from this
vine there grows as a branch the patience of the
Christian (Rtzcrr). Patience must not be wanting
to love; otherwise the latter also would soon cease.
HOMILETICAL AND PRACTICAL.
V. 1, Dizpricn: He had brought them by
means of the word to faith; a stream of blessing
should now also through their prayers and love flow
back again to him, so that he may be able to deliver
his testimony with ever-growing efficiency. —Cnrysos
Tom: Let no one from an excessive humility defraud
us of this assistance—Srarxe: Since upright teach-
ers carry the word of God amongst the people, it is
reasonable that they be remembered in prayer ; but,
if they do not at once see fruit, they should labor
on, and call to mind the Divine promises.—Herus.
NER: The Christian Church should not be a motion-
less sea; stagnation brings corruption and death.
The gospel must keep moving; it must run; this
running produces everywhere, even where the gospel
is not a stranger, new life and vivacity.—The mis
sionary spirit knows no other goal than that de-
scribed in Is, xi. 9.
V. 2. Faith is not every man’s, though God offers
faith to every man, Acts xvii. 31 (Berlend. Bibel),*
—Grotius; Such as take pleasure in vice will not
believe us; because they love the works of dark-
ness, they hate the light —Rizcer: (We must have
this told to us) partly that under a similar experi-
ence we may be less frightened, partly also that we
may escape the frequently plausible temptation to
refine and cut and carve at the doctrines of the
faith, till every one should be able to find himself
suited.—Paul strove to become all things to all men,
but still he hoped for nothing more from it, than by
all means to save some (1 Cor. ix. 22).—Srarke:
Patiently to undergo suffering for Christ’s sake, and
yet to pray God for deliverance therefrom, are not
inconsistent with each other ;. especially when the
deliverance has for its object not so much our own
ease as the glorification of the Divine name.
[Lectures: ἀτόπων καὶ πονηρῶν ἀνδρώπων"
οὐ γὰρ, «.7.A. So far, then, from there being any
ground for exalting reason against faith, it is only
faith that can either restore the dislocation, or rectily
the depravity, of our fallen nature.—THE same: No
man can reject the Divine testimony concerning
Christ, when fairly and fully presented to him,
without thereby inflicting immediate and serious
damage on his whole inward life—without, in fact,
becoming, whatever appearances there may be to
the contrary, a worse man, as well as a guiltier man,
than he was before.—J. L.]
V. 3. The faithfulness of the Lord is the only
ever sure refuge.
V. 4. Curysosrom, THEopHyLact: We have con-
fidence in the Lord, that is opposed to pride ; touch.
ing you, that is opposed to indolence.—BEncEL:
Nulli homini per se fidas.—Catvin : Authority and
obedience have here their limits: Nothing except in
the Lord!—[Burxirr: The character of that obe-
dience which the gospel directs; it must be univer.
sal and perpetual.—J. L.]
V. 5. Dieprica: Truly Christ Himself is all
patience with us, and so He teaches us in Fim alsa
to be all patience.
Vv. 1-5. Heupner: Exhortations to prayer and
faithfulness. ᾿
Vv. 4, 5. That heart is well disposed, and capa
* (Lurer’s version of πίστιν παρασχῶν πᾶσιν : Jeden
mann vorhdlt den Glauben ; English ταᾶτρὲ ἃ : offered faith
—J.L.!
154
SECOND EPISTLE OF PAUL TO THE THESSALONIANS,
—
ble of all that is good, which through the grace of
the Lord is directed into the love of God and into
the patience of Christ, 1. The most natural thing
for us would be, to abide with all love by the love
of God, to which we owe ourselves and all things.
But, as regards God, we are truly unnatural children,
have little need of intercourse with Him, are fre-
quently able to go a long time without Him, readily
suffer ourselves to be withdrawn from Him by His
gifts instead of being thereby led to Him, become
altogether disheartened under the strokes of His dis-
cipline, do not love what He loves, His will, His
commands, He gives effect to his love by sending
His Son to save us from the fleshly temper of our
heart Not until our hearts allow themselves to be
turned towards this love proceeding from God (1
Jobn iv. 10; Rom. vy. 8), does there rise in us alsc
love to God. But, 2. that this spirit may take ful]
possession of us, there is need of continual labor and
effort; our hearts must allow themselves to be
directed to Christ, the perfect pattern of patience, as
He practised it throughout His whole life even to the
cross towards His disciples, towards the people,
towards His wicked foes. We must be thankful te
Him, that He becomes not weary of bearing also
with us, Thus we too learn patience, and receive
strength for it out of His strength; thus do we
learn to wait for His help, and patiently to hold
fast the hope of His glorious coming (after Srock.
MEYER.)
2. Cu. III. 6-16.
He gives impressive directions as to the treatment of those, who will not desist from a pragmatical idleness.
6 Now [But]’ we command you, brethren, in the name of our? Lord Jesua
Christ, that ye withdraw yourselves from every brother that walketh [ walking,
περιπατοῦντος] disorderly, and not after the tradition [according to the instrue-
7 tion]* which he [they] * received of [from, παρά] us. For yourselves know how
ye ought to follow [imitate]° us; for we behaved not ourselves disorderly [were
8 not disorderly, οὐκ ἠτακτήσαμεν] among you; Neither did we eat any man’s
bread [bread from any one, ἄρτον παρά twos] for nought, but wrought with labor
and travail night and day [but in toil and travail, working night and day],° that
9 we might not be chargeable [burdensome]’ to any of you: Not because we
have not power [authority],° but to make ourselves an ensample unto you to fol-
low us [that we might give ourselves for a pattern unto you to imitate us].
For even [For also],'° when we were with you, this we commanded you, that if
any [any one] would [will, ϑέλει] not work, neither should he eat [let him eat,
ἐσθιέτω]. For we hear that there are some which walk [hear of some walking,
ἀκούομεν γάρ τινας περιπατοῦντας] among you disorderly, working not at all, but
are busybodies [being b., περιεργαζομένους]. Now them that are such [Now such,
τοῖς δὲ τοιούτοις] we command and exhort by our Lord Jesus Christ bo : in the
L. J. C.J," that with quietness they work, and eat [working with quietness, they
eat, μετὰ ἡσυχίας ἐργαζόμενοι... ἐσϑίωσιν] their own bread. But ye, brethren, be
not weary in” in well-doing. And if any man [But if any one, εἰ δέ τις] obey
not our word by this epistle [the ep.],"° note that man, and have no company
with him, that he may be ashamed [shamed].”* Yet [And]** count Aim not as
an enemy, but admonish him as a brother. Now the Lord of peace Himself
give [But may the Lord of peace Himself Give, αὐτὸς δὲ ὁ Κύριος... δῴη] you
peace always by all means [in every way].’’ The Lord de with youall. ὁ
11
12
14
15
ly. 6.—[d¢. Revision: *©So far is it from being true, however, that the love of God and the patience of Christ ara
Incompatible with the maintenance of a proper discipline, &c.”? Ordivarily, indeed, this δέ is regarded as merely pera
Panter RO Sot Πμπηδβος, think it refers to ἃ mapayy. in v. 4 = Now the command I have to give you is—J. L.)
- 6.—Only B. D.? E.! omit ἡμῶν ; the great majority of authorities have it; also. Sin. [It? -
mann, and cancelled by Tischendort, ‘Alford, Ellicott.—J. Py , pe ee ae
3 V. 6.--ἰ[.κατὰ τὴν παράδοσιν. See ch. ii. 9, Critical Note 22, and ch, ii. 15, Critical Note 7.—J. L.]
_,4 ¥. 6.—The third person plural, if not genuine, would least of all have come b correction, presenting as it doesa
slight inaccuracy of style ;-- παντός points to a plurality, and so the sequel treats of the ἀτάκτοις inthe plural. The Ree
cepla παρέλαβε has scarcely any support at all; παρελάβετε [Lachmann] is given, indecd, by B. F. G., but obviously as a
correction; we havo therefore to read either παρέλαβον (wilh Sin, Ὁ. EB. K. L., &c. [approved by Mill and edited b
Bengel, Knapp, Scholz, Schott. —J. L.]), or still better παρελάβοσαν (with Sin.! A. D,! Griesbach, Tischendorf ‘Alford,
Ὑοχθο ποία, Ellicott, &c.—J. L.]), the rarer (Alexandrian) form ; see Winer, § 13. 2; Rom. iii, 13; and the Septuagint
Ἢ δ ae ee ; comp. 1 Thess. i. 6.—J. L.]
+ 8.-ἰἨ ἀλλ᾽ ἐν (Sin. : ἀλλὰ ἐν) κόπῳ καὶ μόχθῳ, VUKT ὶ ἡμέ; ἐ A -
wisn suite hice τοὶ ἀλλὰ ἐν - peresi Χ ῳ, α καὶ ἡμέραν ἐργαζόμενοι. See foot-note to p. 162.—Lachmann
‘i δι oes in 1 ‘Thess. ii. 9.—J. L.]
. 9.-- ἐξουσίαν. This word is rendered authority 29 times in our Common Version, and 3 i
older, end in many modern, English Versions. Others have right.—J. L.J ee ee as Meare A
CHAPTER II. 4-16.
155
9 V. 9.—[tva ἐαντοὺς τύπον (see 1 Thess. i. 7, Critical Note 7) δῶμεν ὑμῖν εἰς τὸ in huas.—
10 V.10.—[xat γάρ. Revision: “ And you cannot well doubt that euch eae cae ae ror τ ᾿
Ee did we inculcate this rule, but also by express precept.”
TaEHES by correction.—J. L.]
1: by our exam«
1 Ellicott makes this γάρ “coordi i
v.7” (so Liinemann), and finds here a “second confirmation of the wisdom and ie rere he ers γάρ
that they ought to avoid those that were walking disorderly.”—The τοῦτο before παρηγγέλλομεν is wanting in Sin.!, Ὁ
nce of the preceding apie
ui
. 12.—The reading, ἐν κυρ. "Ino. Xp. has the oldest authorities in its favor, A. B. Sin. D.1 E.! F. G., Versions
jLachmann, Tischendorf, Alford, Ellicott, Ri;
over the more usual with παρακαλεῖν,
iggenbach]; the other, διὰ τοῦ κυρ. ἡμῶν "I. X. [Sin.? D.? E.? K. L.], is more-
ly, a ἐκκακήσητε, Schott, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott, read éy- (Sin.) or é
κακήσητε.---ὦ. 1.
15 Ψ 14.--[ἰτῆς ἐπιστολῆς ; Revision: ‘which I have just written, and which he will soon hear read.”
Ellicott,
however: ‘‘This, perhaps, may remain as one of the few cases iu which idi justi ΜΝ πὶ
the pronomioal tpanelation ;᾽ as does likewise ἈΠ ΩΣ LJ idiom and euphony may justify us in retaining
14-V, 14.—The καί is wanting in A. B. Sin. D.? ἘΣ, [Lachmann], and with this is connected the fact, that nearly the
same authorities give the infinitive συναναμίγνυσθαι [Lachmann]; many codd., to be sure, are constantl
and e, as the Sin. also just before gives σημειοῦσθαι ; see the exposition, Ὁ
16 Ὑ, 14. --ἰ[866 1 Cor. iv. 14; and so Ellicott here.—J. L.]
16 V.15.—{xai. See the exposition.—J. 1,.
d confounding as
[Riggenbach brackets xai.—Jd. 4 J
17 V. 16.—[év παντὶ τρόπῳ. Comp. ch. ii. 3.—J.L.] The only suitable reading τρόπῳ is sufficiently supported by
4.38. Sin. D.* Εἰ. K. L., Versions and Fathers; τόπῳ (A.! Ὁ
1 Cor. i. 2, and was improperly favored by Beza and Grotius.
«Ὁ I. G. [Vulgate] ) arose
probably from such places ag
[Lachmann alone edits it.—J. L.]
The other various readings—v. 8, νυκτὸς καὶ ἡμέρας, instead of νύκτα καὶ ἡμέμαν ; v.11, a different position of the
word περιπατοῦντας ; V. 13, ἐνκακήσητε, instead of exx.—are of no consequence whatever to the sense.
EXEGETIOAL AND CRITICAL.
1, (V. 6.) But we command you, &.—An
adequate foundation having been laid, he comes now
to speak of the matter specially in hand. The order
is addressed to all the brethren, not, as OLSHAUSEN
supposes, to the presbyters; THEODORET says merely,
that the leaders of the Church must follow this rule.
But the meaning of the Apostle is, in regard to all
who are not themselves &raxro:—all on whom he
can rely, ὅτι ποιεῖτε καὶ ποιήσετε, ὅσ. (v. 4)—now to
tell them what they have to do.—In the name of
our Lord Jesus Christ is this command given ;
as representing Him, standing in Him, we command,
have confidence to do so; Curysostom: It is not we
that say it, but the Lord speaks by us; He who has
the right to enjoin, and the strength for execution ;
equivalent to v. 12: in the Lord, or by the Lord ;
for the Lord Himself and His name are inseparable.
Again, ὑμᾶς is not the object of στέλλεσϑαι (this
would not suit the middle voice), but the subject in
the case of an accusative and intinitive; this occurs
elsewhere only when the infinitive has a different
accusative from the accusative or dative governed by
the finite verb [comp. Acts i. 4 with 1 Cor. vii, 10] ;
but here ὑμᾶς stands, because παραγγ. ὑμῖν is already
somewhat too far removed from the infinitive. The
expression oréAAcoSa: Hrsyenius explains by φο-
βεῖσϑαι; ΤΗΒΟΡΟΚΕΤ by χωρίζεσσαι. “The idea starts
from ἃ sensuous point of view: timidly to with-
draw; hence: to be afraid ; 2 Cor. viii. 20, with
τοῦτο ; but in Mal. ii. 6 Sept. with από, in the sense:
to be in fear of. Here this meaning is not suitable,
since he is not exhorting them to fear, but directing
"a course of proceeding, the breaking off of intimate
intercourse ; Gal. ii. 12, ὑπέστελλεν ἑαυτόν (because
in this case the middle is not used; the ὑπ- implies
secrecy*); akin to Rom. xvi. 17, ἐκκλίνατε ἀπ’
aitév.—F'rom every brother ; no such discipline
is to be exercised towards those without (1 Cor. v.
11, 12), but only towards those who desire to be
called brethren. According to Matt. xviii. 15 sqq.
likewise a brother only is the object of Church dis-
cipline.—Walking disorderly, and not accord-
ing to the tradition [instruction] (ch. ii. 15)
which they received from us, namely, the
brethren, even those ἄτακτοι ; comp. 1 Thess. ii. 18,
* (So Marrazas and OxrsHavsen explain ὑ πέστελλεν,
whereas ExiicorT agrees with DE WETTE in regarding that
rather ag the initial act, which led to the second—the sepa-
tation.—J. Let ἢ
iv. 1. The receiving was through the medium of
oral instruction, and this was confirmed by example
(v. 7). On the ἀτάκτως περιπ. see already at 1
Thess, iv. 11; v.14. Here as little as there does it
denote a life altogether unregulated by Divine law,
and utterly vicious; v. 11 shows that those are
rather meant, who without any occupation bustled
around in fanatical idleness. Before giving this
more precise description of them, he prefixes a still
more exact confirmation of his demands. Disorder,
connected probably with eschatological excitement
(ch, ii. 2), and with this Ewatp would also join a
mistaken appeal to a fraternal community of goods
(1 Thess. iv. 9-12), must with some at least have
been on the increase, in spite of the Apostle’s ex-
hortation. For this reason Paul, over against the
tender, lenient words of the First Epistle, now ap-
plies a second and sharper course of discipline. The
point is, to act vigorously against the unreformed, in
order to arrest the contagion, preserve the church,
and, if possible, exert by means of the stronger
measures a saving influence on the obstinate offend-
ers themselves.
2. (Vv. 7-9.) For ye yourselves know how
ye ought to imitate us (1 Thess. i. 6); ye know
it by word and deed on our part; he thus justifies
the reproach which he makes against them in regard
to the παραδόσεις, by setting forth what they them-
selves knew.—For we were not disorderly
(without occupation) among you; he thus confirms
the assertion: ye know ; we might also connect this,
as well as πῶς, &c., and as an explanation of that,
with οἴδατε: that we (that is to say) were not dis-
orderly ;* so [Am. Bible Union] Hormann, who
even (clumsily) makes v. 9 still governed by br1.—
Neither did we eat bread from any one + for
nought; for nought, as a gift [ALrorp: there
seems to be an allusion in the construction to the
original sense of Swpedy.—J, L.], without paying for
it; he speaks humbly, as if Jabor in the gospel were
no labor; that is the way, moreover, in which the
worldly mind judges. It is a remark already of the
Fathers, that it would net have been δωρεάν, had
Paul even performed no raanual labor. [See Matt,
x. 10; 1 Cor. xv. 10—J L.] Bread is the plair
and main article of food; to eut bread, a Hebraism,
od box (Gen. xliii, 25; Luke xiv. 1), eqaivalent
*Exuicorr: “in that we behaved not disorderly.~
» Le.)
᾿ t |wapdé τινος. ὙΙΈΒΒΤΕΕ and Witkingon (uote the pre
vincial English idiom : off any man.—J. Lj
156
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
to the simple ἐσθίειν (v. 10), Moreover, the Ger-
man proverb also says: Whose bread I eat, &.—
But working in toil and travail night and day
[But in toil and travail, working night and
day],* that is, we ate bread. _DE Werte would
needlessly assume that the participle is used irregu-
larly for the finite verb, or that ἦμεν is to be sup-
plied, as at 2 Cor. vii. 5. Much more obvious in the
present instance is the supplement ἐφάγομεν, so that
ἐργαζόμ. form the antithesis to dwpedy.—That we
might not be burdensome to any of you;
comp. 1 Thess, ii. 9 sqq.—(What I mean is) not
that, or still better: (We did this) not because
we have not authority, that is, to live of the
gospel, or here, τοῦ δωρεὰν ἄρτον φαγεῖν, as in 1
Cor. ix. 6, τοῦ μὴ ἐργάζεσϑαι ; comp. the discussion
in 1 Cor. ix. 4-14; Luke x. 7, the laborer is worthy
of his hire.—That we might give ourselves for
a pattern unto you (1 Thess. i. 7) to imitate us;
such was his object, comp. Acts xx. 36. Huineen-
FELD will have it, that to give the churches in this
way an example was merely the result of the apos-
tolic labor, but could not be the original design, as
the forger here asserts. But really one cannot see
why the Apostle, who represents to us details of his
life as providential, as in 1 Cor. i. 14, 15, might not
much more readily say with perfect truth, that he
had wished to train his churches also by his own ex-
ample.
3. (V. 10.) For also when we were with
you; in confirmation of the example he says: For
indeed we also (καὶ γάρ [see Critical Note 107),
when we were with you, commanded you that which
our example showed you; command and example
were harmonious, Ltnemann [ALForp] puts an
improper emphasis on the τοῦτο, when he inter-
prets thus: “For also this we commanded you Mis
with what other things? This distinction of several
commands is here altogether an interpolation, and is
besides contradicted by the verbal arrangement.
Were we required by καί to seek for some other
antithesis than the one indicated by us, it would be
far more proper to understand the matter with Hor-
aaNN thus: For even when we were with you,
already at that time, we commanded you ; we do not
now for the first time lay upon you a new yoke. At
all events we perceive that already at his first visit
Paul with keen pastoral insight saw the necessity of
the warning. We commanded you, he speaks in the
imperfect; this was our repeated order: that, if
any one will not work, neither let him eat;
if one would not work, as well as the Apostle who
did double work, he did not at all deserve that food
should be given him, If one will not, although he
could; no reproach is cast on ‘those unable to work δ
nolle vitium est, says Beneet, The word is a pro-
verbial sentence, to which Grotius and Wertstsin
adduce many parallels from the Greeks and Rabbins,
We are not at ἐσθίειν to think in the first instance
of the Holy Supper.
4. (Vv. 11, 12). For we hear, &.—Paul ex.
plains why the command (vy. 10) was given.—Of
* [Higennace’s construction is the more common 3 but
the othor, “ which makes ἐν κόπῳ καὶ μόχθῳ the positive com-
plement, in opposition to δωρεάν, of ἄρτον ἐφάγομεν, and
then adds νύκτα καὶ ἡμέραν ἐργαζόμενοι as an explanatory
arallel ᾽᾽ (Revision), is adopted by the Dutch Version, Dz
VETTE, WINER, ConyBEARE, Exuicorr, Am. Bible Union,
and others. Exuicorr: “The emphatic position of δωρεάν
2 age Suggests the sharper antithesis, which the sepa-
tation of the members here seems to introduce.’—J. 1,.]
some (not many, but even ἃ few are ἃ hurtful
leaven, 1 Cor. v. 6) walking among you dix
orderly; this is now explained, and that in an
earnest. word-play, already imitated by Zwineur in
the Swiss dialect: Sy thund niit und thund zuvil
[They do nothing, and do too much.—J. L.]; Can
VIN: nihil operis agentes, sed curiose satagentes ;
Ewap: nicht arbeit treibend, sondern sich herum
treibend.* The περιεργάζεσϑαι is, in fact, the phan.
tom of a dutiful ἐργάζεσϑαι ; the giving up of one’s
self to idle roving, to aimless bustle, to by-matterg
and other people’s concerns, with which we have
properly nothing to do; instead of, as we ought,
τὰ ἴδια πράσσειν (1 Thess. iv. 11). The adjective
περίεργος is found 1 Tim. v. 13; comp. Acts xix. 19,
τὰ περίεργα πράσσειν. Thus already in that time of
freshest life there appeared this frivolous humor
under the pretext of activity for the kingdom of
God. A further stage of degeneracy is afterwards
described in Phil. iii, 19; Rom. xvi. 18—Now
such (those who are of this sort) we command ;
addressing himself, though indirectly and in the
third person, to those very persons; it was to be
expected that all would be present at the reading of
the letter (1 Thess. v, 25), and that no one would
avoid listening to it. He at once softens his lan.
guage, and speaks still in a more kindly tone, as he
also requires at v.15: and exhort; αὐτούς is now
to be taken out of the dative τοιούτοις, by an obvi
ous zeugma: in the Lord Jesus Christ; in Him
our exhortation has its strength. If we read διά,
then it is: by means of Him, while we avail our.
selves of His name, and by His sacred person give
impressiveness to our words: as you love the Lord
Jesus, and fellowship with Him. The subject of the
exhortation is expressed in the form of the object :
that working with quietness they eat theiz
own bread; ἡσυχία, comp. ἡσυχάζειν, 1 Thess, iv,
11, denotes rest, inward composure, retiredness, and
avoidance of show, and stands opposed to περιεργά-
ζεσϑαι; their own bread, that is honestly earned,
obtained by faithful and diligent labor with God’s
blessing, not begged bread, implies therefore épyd¢,
and stands in opposition to the δωρεάν of v. 8.
5. (v. 13.) But ye, brethren; he thus turns
Once more to those free from blame, and them only
he accosts with cordial address.—Be not Weary,
dispirited (2 Cor. iv. 1, 16); in all the New Testa
ment instances we find the variation ἐγκακεῖν (writ-
ten also ἐνκακεῖν) given by the oldest authorities,
instead of ἐκκακεῖν, The sense, as developed by
Passow, is at the most according to the etymological
genesis slightly different (to be cowardly in anything,
or to turn out cowardlu),+ but in the end both come
to the same thing; ἐκκακεῖν not being common else-
where, the copyists probably introduced their tamiliar
éyx.—Become not disheartened in well-doing.
Catvin, Esrivs, Pet, Dr Werte, Ewautp, Von
GrrLacu, and most others, refer the word to benefi-
cence, and without question this thought would suit
very well. That is to say, the Apostle, having in ¥
* [Esrrus: “ Quasi dicas, nthil operantes, sed circumope-
rantes.’? Rozinson: “Doing nothing, but over-doing; not
busy in work, but busy-bodies.” “ConyBrare: ἴ Busy
bodies who do no business; JowErr: « busy only with
what is not their own business 3” WEBSTER and Winky:
son : “ working nothing but overworking.”—J, L.]
t (Exxicorr, on Gal. vi. 9: “If éxran. exist, the differs
ence will be very slight; ἐκκακεῖν may perhaps mean ‘tc
retire from fear oul of any course of action’ (nearly ἀποκα-
at i, fypageiy, ‘to behave cowardly,’ ‘ to lose heart,’ when
CHAPTER III. 6-16.
157
10 forbidden a mistaken almsgiving, now glances
also at the opposite danger. After many disturbing,
discouraging experiences of dishonesty, unworthi-
ness, sloth, abuse of kindnesses, it is necessary to
check the growth of displeasure and distrust, lest
those who are in real distress should have to suffer
innocently. CHRysostom even remarks particularly,
that Paul’s meaning is that the idle should be pun-
ished, but not left to famish; Turovorer: Bodily
support is not to be withdrawn from the delinquents,
any more than from sick members; others: They
should be dealt with patiently, till they are trained
to selfdependence. But Grotius, Bencer, Riraxr,
Otsuausen, Linemann, Hormann [ALrorp, Worps-
wortu, Exiicotr], properly object, that the meaning of
καλοποιεῖν is wider and more comprehensive, namely,
to act honorably ; ΤΙΌΝΕΜΑΝΝ : as is right and proper ;
Bence. : bene facientes, etiam m industria ;
comp. Gal. vi. 9; and in our Epistle substantially
ch. i. 11,; ii. 17. The same expositors, however,
do again partially restrict the meaning in another
way. Linemann thinks that, since v. 14 shows that
the discourse still turns on the same theme, we are
to understand it thus: Be not discouraged, but per-
sist in not allowing yourselves to be tainted by the
evil example. Hormann finds this too exclusively
negative, and therefore takes the more exact defini-
tion this way: Become not weary in doing what is
befitting, whatever, that is, conduces to the welfare
of the moral community. To this we are able to
assent, only with the remark, that we understand the
phrase as comprehensively as possible—as including,
therefore, both their own unblamable walk, steady,
loving, earnest discipline (vv. 14, 15), and also a due
beneficence. Suffer not yourselves by any means to
become weary in the performance of your duty; act
in every way as followers of God (Matt. v. 45;
SraRke).
[Lectures: After the solemn command and ex-
hortation in the 12th verse to the idlers, the Apostle
immediately turns round again to the sound portion
of the church, and seeks first, before proceeding with
his disciplinary instructions, to confirm them in their
more consistent course. But ye, brethren, whatever
others may do, and great as are your discourage-
ments within the church, as well as from without, be
not weary in doing what is right. Unaffected by
these examples of a restless fanaticism and ignoble
indolence, do still as you have done hitherto, Lead
quiet and peaceable lives in all godliness and hon-
esty. And, in particular, see to it that nothing in
your own opinions or sentiments be suffered to inter-
cupt the diligent prosecution of your lawful callings.
—J,.L.] Wisely, plainly, in few words, Paul says
whatever is needful in all directions.
6. (Vv. 14, 15.) But if any one obey not,
&c.—What has just been said is not to be understood
in the sense of a spurious complaisance that does not
do what is really good. Paul speaks with the au-
thority of truth, though not so strongly moved, be-
tause the case is not so frightful, as in 1 Cor. v. 1-5,
The words διὰ τῆς ἐπιστ. are annexed by [Erasmus]
Carvin, Lurner, Grorivs, Beneet, Pett [the Eng-
lish margin], and others, to what follows. LurTuEr:
Note that man by a letter ; aud WINER as late as the
6th edition (18. 9, Note 8) marks this as at least a
possible interpretation, But Orsaausen, De Wertz,
Linewann, Ewatp, Hormann [and most others] are
with reason opposed to it, and connect the words (as
s already done by Curysostom, THEoPHYLACT, Brza)
with what precedes,
here are these objections to
the first-mentioned interpretation: 1. The article
διὰ vis ἐπ. (wanting only in F, G.) is not naturally
explained ; Winer’s account of it: in the letter
which you have then to write, which I then hope to
receive from you, is certainly too artificial ; and thia
the more 80, because 2. διὰ τῆς ἐπ. from its promi.
nent position would have an altogether unaccount-
able emphasis, But again, 8. the middle σημειοῦσϑε
would not be very suitable, since ἡμῖν might rather
have been expected. And lastly, 4, as to the matter
itself, it would be very strange, that Paul shonld
have kept the churches in such a state of depend-
ence, as to require an epistolary record of every
offender, as if it were necessary that he should pro.
nounce or at least sanction the punishrnent. Von
Grrtacu thinks that this happens only on account
of the newness and inexperience of the church,
Still what a paralysis of all self-dependence would
this have involved! How difficult also would it
have been even to comply with the injunction, since
Paul certainly was not stationary always in the same
place. And having just told them how they were to
proceed, is it to be supposed that he again takes the
matter out of their hand? he, who in a far worse
case reproaches the Corinthians for not having them
selves interfered (1 Cor. v. 2)? Everything, then,
concurs against this explanation, But that of Ben
ceL and Petr is not tenable: By means of this letter
(this very Second Epistle to the Thessalonians), rely-
ing on it, holding it forth to him, proceed against
him; ΒΈΝΘΕΙ, : notate (hunc) nota censoria ; but
this is not at all the import of σημειοῦσϑε. Accord-
ingly, διὰ τῆς ἐπιστ. must be closely connected with
τῷ λόγῳ ἡμῶν, although the article τῷ is not repeat.
ed; it might be omitted (Winer, § 20. 2), because
the whole from τῷ to émor. forms together but one
idea, ‘H ἐπιστ. is the present Second Epistle, as in
1 Thess. v. 27 it is the First. Hence: If any one
obey not our word announced to him by the reading
of this Epistle (especially vv. 10, 12); or (Linz.
MANN): my command renewed by means of this
Epistle; that man onucotcse. This word in the
middle signifies, to note for one’s self ; it is used of
physicians who mark the symptums of disease; also
of grammarians who make remarks: σεμείωσαι, note
this, Hence: Note him for yourselves, mark him
down, as one to be avoided. BzxerL compares the
synonymous παραδειγματίζειν ; Curysostom adds as
a statement of the object: that he may not remain
hidden, The meaning is not simply: “Make him
known by all withdrawing from him ;” but: “ Point
him out by an agreement in the church, in order that
this may be done.” The sense is essentially the
same, whether we read καὶ μὴ ovvavoplyvuose, or
μὴ συναναμίγνυσϑαι (the latter reading is perhaps to
be explained by the influence of 1 Cor. v. 9, 11).
The passage runs more correctly, if we read: Mar
him for yourselves in order μὴ συναναμίγνυσϑαι,
&e., καὶ μὴ ὡς ἐχϑρὸν ἡγεῖσϑε, without αὐτόν, be-
cause here likewise belongs still the previous τοῦτον
whereas the omission is not so natural, if a separate
imperative with the dative has intervened, Still this
is far from being conclusive. With the other read-
ing the inaccuracy is not greater than perhaps at v.
12.* The Apostle’s command is, not to mix them-
selves up, that is, to have no dealings, with such a
one, to cultivate no fraternal intercourse with him.
*1The two cases are by no means parallel, and iy
neither case can the construction properly be called inaccu
rate.—J. L.]
158
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
It is essentially the same as had already been en-
joined in v. 6, στέλλεσϑαι ὑμᾶς ἀπό, &c.; except
only that what was there indicated as the act of indi-
viduals appears in this instance to be a general pro-
ceeding of the great majority; if nearly all did so,
and that by agreement, it was no longer an act
merely of individual members, but of the churcb,
The design of it was: that he may be shamed ;
Ewan: that he may repent and reform. The active
is found at 1 Cor. iv. 14; here we have the passive
not middle), as in Tit. ii, 8; the middle with τινά
Ks classical Greek, τινός) signifies, to regard one,
Sear him (Luke xviii. 2). The passive, on the other
hand, will mean: that he may be brought to the
point of turning in upon himself; that he may be
led by disapprobation to a knowledge of himselfi—
And count fim not as an enemy ; that is to say,
as an enemy of God and the church; ὡς might be
dispensed with; it makes more strongly prominent
the subjective side of the conception [Euurcorr:
“@s being used (here almost pleonastically ...)
to mark the aspect in which he was not to be re-
garded.”—J. i} and is indeed a Hebraism, comp.
3 20 Π, Sept. ἦγ. ὥσπερ (Job xix. 11). The con-
nection with what precedes is made by καί, not δέ,
No doubt, καί like the Hebrew Ἢ frequently serves
for a connection that is loose in form, while yet
really marking opposition. But here it is still more
simple to understand Paul as having in his eye as
the main exhortation what follows ἀλλά, and as
merely in the first instance removing with μὴ ὡς,
&c. what might stand in the way of wholesome ad-
monition. [Exiicorr: “xaf..., with its usual and
proper force, subjoins to the previous exhortation a
further one that was fully compatible with it, and in
fact tended to show the real principle on which the
command was given: it was not punitive, but cor-
rective.” Jvevision: ‘That the moral result aimed
at (ἵνα ἐντραπῇ) may not be hindered, this, of course,
must be the spirit and style of your discipline: count
him not,” &c.—J. 1.1 Accordingly: Admonish
him as a brother; comp. 1 Thess. v. 12; prop-
erly: set his mind right. THEOPHYLACT: vouSerety
is not ὀνειδίζειν. The Apostle immediately repeats
his warning against an excess of human severity.
Due admonition belongs to brotherly love (Lev. xix.
17). Inconceivably capricious is the assertion of
HILGeyrexp (p. 262), that disorderly idlers did not
attain to this superior importance until the rise of
Christian heresy, or that the later writer endows
mere idlers with the features of error in Christian
doctrine. But in truth there is not in the text a sin-
gle hint of this sort. For it would be a groundless
and arbitrary abuse of ch. ii, 4, 7, to regard it as a
proof of the heretical character of the ἀτάκτως
περιπατοῦντες. Thus too we lose the instructive
fact, that Paul already expresses himself with whole.
some rigor against things, which we perhaps judge
too loosely.
7. (V. 16.) But may the Lord, &c.—This
closing prayer is the fourth solemn desire in this
short Epistle; Paul is full of prayer and supplica-
tion, The turn of the phrase is the same as in 1
Thess, iii. 11; v. 23; 2 Thess. ii. 16. In opposition
to your doing, the Lord Himself must show you and
impart to you what is right. In 1 Thess. v. 23 the
word is: ὁ Sebs τῆς eip.; but here: the Lord of
veace ; and that is not the Father, as Wersrrin
thinks, and Hiicenreiy, who sees therein a trace of
souriousness | but Christ, who has this peace, and
authority to dispense it, the Prince of peace (18, ix
5 [6]; John xiv. 27; xx. 19 sqq.) Why should it
not have been just as possible for Paul to call Him
80, as κύριος τῆς δόξης (1 Cor. ii. 8)?—Give you
peace; that is something greater than merely agree.
ment amongst yourselves, though the taming of the
refractory (CALViN) is included in it, But, in par-
ticular, the article shows that we are here to under.
stand peace in the whole compass of its meaning—
everything pertaining to it—above all, peace with
God, inviolate life and salvation, and the full, joyful
sense of that; finally, a peace that overspreads the
entire world. Linemann remarks, as THEODORET
before him, that to wish one peace at the conclusion
of letters is the Christian modification of %pwode.— ,
May He give you this always (so διὰ παντός is to
be understood likewise at Rom. xi. 10) in every
way; comp. Phil. i. 18, παντὶ τρόπῳ without év;
the import of the last phrase is: i every sense, and
therefore to a larger extent than simply in the last-
mentioned relatidns; this thought is given with
specifications in 1 Thess. v. 28. He concludes in
the briefest style with the benediction: The Lord
be with you all; therefore also with the erring.
DOCTRINAL AND ETHICAL.
1. (Vv. 7-9.) On the manual labor of the Apos-
tle, see at 1 Thess. ii. 9, the Doctrinal and Ethical
Note 6. There the question is primarily about obvi-
ating suspicion, as if he sought his own profit; here
he completes what was there said with the positive
consideration, that his aim in that matter had also
been to train them by his example to Christian dili-
gence. In the preacher everything preaches, says
Harms; and many things are better taught by ex-
ample than by word. Paul clearly recognizes the
right of preachers of the gospel to be paid; but in
his Gentile mission he ordinarily waived it, that he
might be burdensome to no one, keep no one by it
from the gospel, avoid even the appearance of self:
ishness (I seek not yours, but you, 2 Cor, xii. 14),
and make the gospel without charge (1 Cor. ix. 18;
2 Cor, xi. 7), so that it should appear as really a gift
of free grace. It is still in our day a surprise to the
heathen, when missionaries do not like merchants
seek for gain amongst them. The Apostle thus con
tinued free from a dependence injurious to the gos
pel, kept under his body (1 Cor. ix. 29), and gave
the churches an example of industry in union with.
godliness. His conduct formed a very marked con-
trast to the proud Roman contempt for manual labor,
and is also a rare instance of a Divinely refreshed
elasticity of spirit. It is a great thing so to walk,
that the appeal can be made to the glory of God:
Imitate us, It is important tbat the pastor and his
house should in all respects preach also to the eye,
and should feel a joy in setting an example. This
requires a self-discipline, before which arrogance dis-
appears. The last and highest point no doubt is:
“Be ye followers of me, even as I also am of
Christ ” (1 Cor, xi. 1).
2, (Vv. 10-18.) Here the Apostle states the
principles of a sound Christian support of the poor
(comp. on 1 Thess. iv. 10, 11, and 12, Doctrinal and
Ethical Notes 4-6), The rule in v. 10 goes back to
the primary command in Gen, iii, 19, that curse
which yet is equally a blessing (Ps, exxviii. 2), and
which is not to be hastily set aside under a pretence
of spirituality, but in fact through fleshly indulgence
CHAPTER
ΠΙ. 6-16, 159
and sloth, An excitement that does not go deep
easily brings with it such disdain of outward activity,
that a person fancies himself raised in heavenly rap-
ture above labor, almost as if it were dishonorable.
Here, then, the test is very soberly applied: Art
thou raised also above eating? like the angels (Brn-
GEL)? In the Old Testament, especially the Prov-
erbs (comp. also Ps. xxxvii. 21), industry is more
largely spoken of; in the New Testament the heav-
enly calling preponderates, but this, wherever it ig
necessary, with a very plain and sober protest against
misapprehension and abuse. The gospel cannot be
degraded into a mere hod-carrier for civil uses, but
no less does it repel all such noxious perversity as
would bring 1. an unmerited reproach on Divine
truth, and 2, damage to the heart of the erring
themselves, a sore recovery from a brief debauch,
God, it is true, cares for the birds and the lilies, but
for them according to the nature of birds and lilies,
and for men, in the way that is good for men. In
our text the sharpest discipline is appointed for idle-
ness, even of the refined, seemingly pious sort: it is
to reap its natural fruit, namely, want and hunger.
So then, you are to work ; not all with your hands;
head-work also is work. Even those who give should
observe the principle of v. 10, and not by an im-
proper bestowal of charity out of their own or the
public means injure the recipient, and confirm him
in his sin. Alms is ἐλεημοσύνη, but it is an evil
tenderness, to foster an immoral mendicity. What a
repudiation is there in our passage of the mendicant
orders, who made their τάξις to consist in living
ἀτάκτωςϊ Bence inquires: What would Paul have
said to such vows not to mention that such beg-
gars affect to be the greatest saints. The dignity of
the individual, and inevitably also his religious inde-
pendence, are depressed and enslaved by the enjoy-
ment of alms received in indolence. A different
thing is innocent poverty; as a Divine humiliation,
it may exert a salutary influence. SrocKMEYER:
The Apostle does not say that whoever does not
work shall not eat. That were harsh and unmerci-
ful. For many a man does not work, who yet
should eat; the old, who have passed their life in
labor, and whose strength for labor has thus been
exhausted, these have an honorable place reserved
for them at the table of the prosperous; those in
like manner, who through bodily or mental infirmity
are incapacitated for work, have a free seat at the
table of love ; and, lastly, such as would fain labor,
but just at present they find no work; they them-
selves beg: “Give us not bread, give us work; we
desire to eat our own bread ;” to them work should
be given, but, until that is found, they should not be
left to perish. Only to those who will not work
does the Apostle’s injunction apply. There is no
reason to fear that any one will thus die of hunger.
Before it comes to that, hunger will drive to labor,
and for the idler that is the greatest kindness, indeed
his salvation. To give blindly, wherever we are
applied to, is frequently to do, not a favor, but an
injury, It is true, however, that little is done by
merely turning away from the idler, and regarding
ag an enemy of society. He is still a brother,
though an erring one, who deserves to be shamed
and censured in earnest (v. 15), and, if we are not
Yet at liberty to open to him the liberal hand, we are
not to refuse him the hind of brotherly compassion,
that seeks to lead him in the right way.—Amongst
those who are suffered to eat, without having to
work, children also are to be numbered ; not, how-
ever, the rich. STOCKMEYER explains how the bless.
ing of a quiet, orderly condition becomes ours oniy
through faithful, unassuming labor, Many persons,
indeed, are so burdened with work, that we might
well desire for them more leisure for the tranquil
culture of the inner man. Still, less depends on
freedom in that respect, than on the right direction
of the heart. And when labor itself exerts a whole.
some influence on the soul of man, it leads it from
dissipation into a state of collectedness, from caprice
to orderliness, from bustle to calmness, so that in-
deed during labor it finds time for self-introspection,
and for sanctifying and strengthening itself in look
ing upwards to God. Idleness, on the other hand,
has precisely the opposite effect. Though the body
enjoys a lazy quiet, the spirit roves the more rest-
lessly to and fro, and becomes the prey of the most
unregulated thoughts and desires, And then there
is work of the most various kinds, from the cultiva-
tion of the soil into fruitful fields, on through all the
relations of life, to the culture of man’s spirit and
heart itself. In this task every one should be inter.
ested, every one on his part by orderly activity con-
tributing to the good of the whole. Those, there-
fore, to whose lot wealth has fallen, without their
having needed to earn it, have before men a certain
right to eat their bread even without labor; but not
before God, if they would be His good stewards, nor
yet before themselves, if they desire their own
profit. This must be urgently impressed on their
heart: Find work for yourselves along with your
bread ; if you have no need to work for yourselves,
work for others, work for the general good; only
then will the blessing rest on your bread.—Amidst
the many disappointments which one experiences in
intercourse with the indigent, it may become a diffi-
cult thing for the naturally selfish heart to preserve
its love. It must be made a matter of earnest study,
to be evermore a cheerful giver. But on the whole
(SrockMEYER) there is so much to make us weary in
well-doing. Sometimes it seems to us that the work
required of us is really too much; sometimes it
seems to be as it were in vain, and crowned with no
result ; sometimes even, instead of encouragement,
we meet with nothing but misconception and ingrati-
tude. But how is it that the Apostle can forbid us
to become weary? We become so without wishing
to do so. Yes, but one may wish to get the better
of his weariness, and in this we are aided by the
fountain of refreshment and strength, to which we
are pointed in that reference to the love of God
which appoints unto us an eternal Sabbath, and to
the patience of Christ, who had to experience still
greater ingratitude, and seemed to labor with even
less result, than we (v. 5).
8. (Vv. 6, 11, 14, 15.) The injunction here given
by the Apostle is, after the extraordinary judgment
on Ananias and Sapphira, and the penal sentence on
Simon the sorcerer, the first example of Church die
cipline. It is the more worthy of notice on account
of the Apostle’s subjecting to it an error, which we
probably should not have regarded so seriously,
With a keen spiritual insight he practises the prin-
cipiis obsta, as in 1 Cor. xi. 3 sqq. 5 where he resistd
with such marked emphasis the first stirrings of a
Women’s Emancipation. On Church discipline comp.
Gover’s Report in the Swiss Reformed Preachers!
Association at Neuenburg, 1850, and Fapri on
Kirchenzucht im Sinn und Geist des Hvangeliums,
Stuttgard, 1854, Both agree in proving Church dis
cipline of a genuine and thoroughly evangelical kind
160
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
to be an act of severity proceeding from love, and in
recognizing in the historical development of excom-
munication a very unevangelical penalty, and one
rather befitting the police. Both incline somewhat
too much towards reducing all Church discipline to a
cure of souls, The ground-text from which they
properly start is Matt, xviii. 15 sqq. As we are to
give no offence to our neighbors (v. 6 sqq.), 80 just
as little are we to sin against them by neglecting to
admonish them. It is a brother who is liable to cen-
sure. If he will be a Christian, and still persists in a
sin that is inconsistent with his Christian profession,
he should be convicted of this contradiction, first
privately, and, if that does not avail, then by taking
with us one or two witnesses. Neither in the case
of the first complainant, nor of these further wit-
nesses, is there any assertion of the need of an offi-
cial character. Only they must be Christians, whose
hearts are affected by the injury done to the Chris-
tian calling. If again he hear not the two or three,
then tell it to the Church,—her, namely, whose estab-
lishment and invincibleness were spoken of in ch.
xvi. 18. And if he hear not the Church also, let
him be to thee as a heathen and a publican. In the
earlier stages a protest was made from his confes-
sion against his sin, but now it is from his sin, since
he will not forsake it, against his confession. Let
him be to thee as a heathen, that is, to thee, the first
complainant; nor is this to be at once generalized.
But certainly there is now further connected here-
with a promise given by the Lord to His disciples,
that whatever they bind or loose on earth shall be
ratified likewise in heaven. They have made God’s
cause theirs; God now makes their cause His; and,
if they have no other weapons than the prayers of
two or three gathered together in the name of Jesus,
He will hear their prayers, and will cause the bind-
ing and loosing to act with power.
In 1 Cor. ν. we meet with a case, in which Paul
teproaches the church for not having taken measures
against a peculiarly grievous scandal. There too he
by no means makes the office-bearers especially re-
sponsible. There too the man, whom discipline
should have reached, is one who desires to pass for
a brother, and nevertheless holds fast stubbornly to
his sin (v.11). In that instance Paul omits the first
and second exhortations, because in a notoriously
bad case these were no longer admissible. But he
insists that the church, to be free from participation
in the guilt, should have broken off all intercourse
with the impenitent sinner (vv. 9, 11); and he fur-
ther declares, by virtue of his apostolic authority,
yet in such a way that it appears to be the rule
which the Corinthians should have executed, that he
delivers that wicked person unto Satan; he does not
mean, to damnation, but, if possible, for salvation,
namely, for the destruction of the flesh, to a bodily
disease, or some such trial, that the spirit may be
saved (v.5; comp. 1 Tim. i. 20 [1 Cor. xi. 30]).
The suspension of intercourse answers to the word,
let him be to thee as a heathen and a publican ; the
delivery to Satan, on the other hand, is a special
mode of binding, and is effected through the prayer
of faith, invoking, when necessary, a terrible punish-
ment as a means of salutary discipline. This, of
course, can be imitated in a very evil and fleshly
style; but however often fanatical priests may have
practised such an abuse, this does not annul the
legitimate use, that keeps within the limits of the
word and spirit of Scripture. Men are required,
who really have the Spirit (John xx. 22, 28), or who
pray sincerely in the name of Jesus (Matt. xv.ii, 19,
20); only such can practise especially thie extrema
measure. And then it is just as important, not to
neglect a timely restoration ; a8 the Apostle sets ug
the example, when he will not allow that the un-
happy man be swallowed up with overmuch sorrow,
and so destroyed by Satan (2 Cor. ii. 7, 11).
In Thessalonica the question was not about any-
thing so unusually wicked, as there in Corinth. For
this reason, there is as yet in the meanwhile no men.
tion of a delivery to Satan, but simply of the rup.
ture of brotherly intimacy. As ΒΕΝΟΡΙ, says, the
affair was a labes que non nisi lautas animas tentat,
And therefore the offenders here are not to be re
garded as publicans and heathens, but as brethren
who must be admonished, and who accordingly must
even be told what there is against them. They must
be dealt with as diseased, not as amputated, mem-
bers,
It bas been asked whether in the suspension of
brotherly intercourse, which according to 1 Cor. τ.
11 was a refusal to eat together, carried with it an
exclusion from the Holy Supper. Gover will not
admit of the inference, that, if not even ordinary
fellowship at table was granted to him, then much
less was the Supper; this he thinks not at all self
evident, the first being a matter of personal allow-
ance, the second not so. But the distinction is per-
haps too nice, and for the apostolic age especially
untenable. A publican or a heathen might be pres-
ent at the preaching of the word, but he had no part
in the fraternal repast. The shrine of the covenant
was for no one who was delivered unto Satan. Nor
indeed was the Supper at that time observed as a
separate act of worship; it formed the conclusion
of the love-feast or agape, and the two together were
called δεῖπνον xvpiaxdy If the one half of this was
refused, then, of course, so was the other. On this
point, therefore, Fasri also does not agree with
GopEet. What most readily admits still of a doubt
in our passage is, how far the discipline reached,
since it is here said expressly: not as an enemy, but
as a brother admonish him, At any rate, however,
the apostolic writings do not anticipate an insolent
demand for the Supper on the part of those under
censure, but repentance unto life.
Then as to the manner in which the church de
clares itself, that is not, it is true, clearly defined.
When Jesus says: Should he not hear the church,
the church must have found some way of expressing
its mind. The mode is left undetermined ; but our
passage shows that, as soon as the church as a whole,
or by a large majority, obeyed the word of the Apos-
tle, the στέλλεσθαι, an individual affair in the first
instance, came to be a σημειοῦσϑαι on the part of
the church. Because nowadays we do not generally
have churches, that could in this way harmoniously
express themselves in the Spirit of the Lord, we are
not at liberty to deny the existence of such a state
of things even in the apostolic age. At present
there may be no possibility of anything much be-
yond the private care of souls; but this does not
prove that church discipline is essentially nothin
but the private care of souls. Nor is the design of
it by any means solely the reformation of the otfend-
er. When the Basle Confession says: es bannet die
christenliche Kylch nit dann umb Besserung evillen
[the Christian Church does not excommunicate for
the sake of amendment], it also supplements thie
onesidedness by exhibiting the other object: damé.
die Kilch jr Gestalt sovil méglich on Mastn (ohne
CHAPTER III. 6-16.
161
Flecken) behalte [that the Church may preserve its
aspect as free from blemishes as ipoasblel. In other
words, the restoration of the erring person is cer-
tainly the first thing aimed at by the genuine ear-
nestness of love; but whether he repents or not, it
is just as important to save the church from a spread-
ing scandal, and the church conscience from moral
stupefaction ; and not less so, finally, is the removal
of any such stain as would imperil the outward mis-
sionary calling of the church (1 Cor. v. 1; x. 32).
Discipline, therefore, contemplates something beyond
the mere influence on individuals. It is, as Nivzscu
says, a judicial act. So it is understood likewise in
the Articles of Schmalkald, III. 9, where the lesser
excommunication is very briefly spoken of, for the
purpose, chiefly, of pressing the distinction between
it and civil penalties; and just so in the Heidelberg
Catechism, Quest. 85.
How is it with us to-day? By a manifold un-
christian banning and cursing; by an admixture of
civil penalties, of such, in particular, as by disgrac-
ing exasperated; and by a wicked distinction of
classes, there has so much damage been done to the
practice of ecclesiastical discipline, that a zealous
rigorism, which would reéstablish the old methods,
has here the least possible prospect of any result
whatever. But, while in our circumstances the set-
ting aside of an unevangelical Church police merits
the highest approval, it is not so with the wide-
spread relaxation of all discipline, and the resent-
ment of many against whatever looks like it. When
an officer of Berne was required to see that his sol-
diers, after a night riotously passed in drinking and
whoring, were on the next morning without any
rebuke whatever ordered to the Holy Supper, it is
conceivable that the wounded conscience might be
driven even to separation, And yet it is not said
that this expedient was the right one. But a pri-
vate proceeding, which without arrogance testifies
an unwillingness to be made a partaker of another’s
guilt through intercourse with the sinner, as if we
favored his sin (2 Jolm 10, 11), that is the duty in-
cumbent first of all on the individual. It will be
blessed, the more one is willing to suffer for the
truth, The στέλλεσϑαι, performed by one or a few,
when many are not yet ripe for it, is an act of fidel-
ity to the apostolic word; and a prayer of two or
three has in this case a special promise from the
Lord. Roos: The directions are left still standing
in the Bible, if peradventure it may be possible for
small societies here and there to make use of them ;
and we wait for better times, when their use will be
more complete and general.
4, (V. 16.) Roos: When animosity was mingled
with exhortation, or self-willed people despised it, it
might produce discord. Paul therefore wishes for
them peace in the heart, in the family, and the
church; peace with the Lord, with their stumbling
brethren, and also, so far as possible, with those
without.—Not by covering up what is evil, but by
overcoming it, is true peace to be obtained. The
sin that troubles it must be extinguished. But that
we should have to contend with our neighbors should
not cease, however necessary it may be, to be pain-
ful to us, Peace must ever be our aim. A cheerful
warfare in the spirit of peace only the Lord of peace
can give,
HOMILETIOAL AND PRACTICAL.
V. 6 sqq. in connection with v. 5. Roos: A
11
directing of the heart into the love of God is neces-
sary, when we are to denounce something that ia
opposed to the glory of God, and abolish it in our.
selves or others; and a directing of the heart into
the patience of Christ is necessary, if, according to
me injunction in v. 15, zeal is not to be carried too
‘ar.
Vv. 6. Disorder may arise in the best clurches.—
Berl. Bib. ᾿ To command in the name of Jesus
Christ requires the humility and long-suffering of
Jesus,
Catvin: Those live disorderly, who reflect not
on the end of their creation; those orderly, who
walk according to the commandments of God.
Roos: These people were not idle, but they did not
attend to their own business, but meddled with the
affairs of others, and so did not maintain tne neces.
sary quietness. Their work, accordingly, was no
work, but a restless occupation that was troublesome
to others. They ran around (Dixpricn) in restless.
ness, excitement, inaction, and eccentricity.—CaLVIN
calls such sponging drones.—Hevusyer: If one found
no companions, that of itself must be an end of hia
enjoyment,
Vv. 7-9. Carvin: Our teaching has much more
weight, when we lay no burden on others but what
we bear ourselves.—Curysostom: Talking is easy
for every one ; the difficulty is in acting, when there
is need for it—Hxunyer: A position of high con-
sideration often misleads into taking undue liberties,
—Dirprico: (The Apostle acted thus) that they
might see, that a Christian should work and earn his
own bread.—Mental iabor is by many not reckowed
to be really labor.—Carvin; All men are not so
reasonable, as to acknowledge what is due to a min-
ister of the word; many grudge them their living,
as if they were idlers.—Paul insists on the right, but
shows them (Drepricu) that he would rather do
double work, than accept of a gratuitous support.—
Heuspyer: The common maxim is: I do not put
myself to inconvenience for the sake of others—
Tue same: True freedom restricts itself.
V. 10. Hxusyer: Every morsel admonishes :
Dost thou deserve to taste ?
Vv. 11, 12. Περιεργάζεσϑαι is in French: faire
des riens,—Dirpricu ; Such fanatical, labor-shirking
folks fancy that they are beyond all others zealous,
pious, and holy. At such fanaticism weak people
are accustomed readily to stare.—Sranriin: It is
sinful indolence, when one does not Christianly labor
in an honorable calling. But that calling is honor-
able, which in itself is not displeasing to God, nor
scandalous to our neighbor, but in which we are led
by God to stand, and to which we are permitted to
ask His assistance. Idleness and Christianity do not
agree. The more pious the Christian, the more dili-
gent the worker.—Srarke: He who without neces-
sity eats other people’s bread is no better than a
thief—Dreprica: Our glory and our heavenly treas-
ure we have within; we can therefore perform all
outward labor, and should do so willingly, that we
may serve our time by what is temporal. They who
belong to the eternal Lord should not beg or steal
what is temporal, Thus (in such a seemingly lowly
way) will God perfect us for the highest glory. ἢ
aoe A slotbful man is a scandal to any soci-
ety, but most to a religious society. —Lectures :
What a practical, reasonable, orderly thing Christian-
ity is! It would have every man at work—at work
of some kind—and every man at his own work.—
Tur saME: And eat their own bread! How often
162
SECOND EPISTLE OF PAUL TO THE THESSALONIANS.
has that one noble phrase quickened the pulse,
and nerved the arm, of honest industry! It has
done more for the poor of Christendom, in Prot-
estant countries at least, than all the devices
of philanthropy and all the provisions of law.—
J. L.
V 18. Zwinerr: Many call those good works,
which are not at all good. Nothing is good, but
what comes from God.—Dreprich: Become not
weary in this good way of a sober, discreet walk.—
Roos: (Paul’s wish is that) they should not drive
this precept (vv. 10-12) too far, and, if those breth-
ren should perhaps be unable fully to earn their own
bread, they are not to be reluctant to help them.—
Curysostom: It is not the giving, but the miscon-
duct of the beggar, that should cause us pain.— Berl.
Bib. : Fret not thyself because of evil-doers (Ps.
xxxvii, 1, 8).—Rieeer: The Apostle had frequent
occasion to warn against despondency (2 Cor. iv. 1,
16; Gal, vi. 9; Eph. iii, 18).
Vv. 14, 15. Apostolic Church discipline presup
poses genuine churches, wherein the rule of God's
word is recognized, and those who have the Spirit
decide. Curysostom already bewails the decay of
discipline-—Roos: Paul demands obedience, and
hints at still greater severity. He writes at one time
mildly, at another sharply, according to the exigen-
cies of persons and cases as they occurred. He de-
sires to draw the upright Thessalonians also into fel-
‘owship in his zeal.—Church discipline should not
merely exclude gross scorners, but should also hold
members living in the dissipation of inactivity to
quietness and work.—Roos: Penitent shame makes
all right again.—It looks well, when the few dis
orderly persons blush at being put to shame by the
reserve of others.—Riecer: Many a man in his self
luve and fond fancy supposes that he hits it far bet.
ter than others; but by the withdrawal of confidence
and intercourse he must be made to feel, that he has
reason to be ashamed.—Catvin: Not flattery, but
exhortation, is the true sign of love.—Roos: Mattera
stand ill in a Christian church, when we are not able
and willing to shame disorderly persons by withdraw
ing from them, and treating them with reserve. In
such a case love has not salt enough,—In how many
places is the mass composed of the listless or the
malevolent !—Roos: Who will make them blush,
when they are defiant, and not ashamed of wicked
ness ?
V. 16. Rizcer: We need peace in the Church,
in the commonwealth, in households, marriages,
families, trades, in regard to eating one’s own bread,
in regard to opinions, wherein one is often puffed up
against another. But (Von Geruacn): Peace, not
at the cost of the holy war against impurities, but
just by means of such a conflict.
Vv. 6-16. Srockmeyer: The word of God
would especially take under its discipline and care
our inner man, and implant in us a heavenly mind,
but not as if earthly relations were something alto-
gether indifferent, or even something so low, that
the Christian is not at all to meddle with them.
Rather, the heavenly mind is to show itself in thosa
very things (Luke xvi. 10).
8. Cu. ΠΙ. 17, 18.
He concludes with a parting Salutation and Benediction under his own hand.
17
18 every epistle: so I write.
Amen.*
The salutation of Paul with mine own hand;’ which is the [a] token” m
The grace of our Lord Jesus Christ be with yon all,
1 V.17.-(The Greek is: Ὁ ἀσπασμὺς τῇ ἐμῆ χειρὶ Παύλου, which Riggenbach renders: Der Gruss mit meiner
Paulushand. Our English Version gives it in three forms: ‘‘ The salutation of me
Paul with mine own hand” (1 Cor.
xvi. 21; and so Ellicott nour text); “The salutation by the hand of me Paul” (Col. iv. 18); ‘‘ The salutation of Paul
with mine own band” (2 Thess. iii. 17).
The secoud mode was adopted in my Revision of this Episule.—J. L.]
2 V.17.—[onuetov, without the article; and so De Wette, Liinemann, Conybeare, Ellicott, and others.—J. Τὰ
3 V. 18.—Most authorities give ἀμήν; it is wanting in B., Sin. ὦ prima manu, and some others.
that Amen was added by the church, when the Epistle was read.
Sach likewise omits it.—J. L.]
EXEGETICAL AND CRITICAL.
1. (V.17.) The salutation of Paul with mine
own hand; Παύλου is in apposition to ἐμῇ, which in-
deed as to sense is the same thing as μου. Hitherto,
therefore, Paul had dictated; and that was his cus-
tom (Rom. xvi. 22); though Gal, vi. 12 [11] purports
otherwise.—Which is the [a] token; ὅ might be
explained by attraction, the subject being conformed
to the gender of the predicate; but it is better to
understand it thus: which, to wit, the domd (coda
τῇ ἐμῇ xept.—In every epistle ; on which Tuxo-
pHyLacT already remarks: ἐν πάσῃ τῇ ἐπιστ. τῇ
ἴσως πεμφϑησομένῃ mpos ὑμᾶς, ἣ καὶ ἁπλῶς ἐν πάσῃ
τῇ πρὸς οὕστινας. [Exuicorr: “ Apparently with
reference to every future epistle (τῇ πρὸς οὕστινας
δήποτε, ΤΉΒΟΡΗ. 2) which the Apostle might here-
after deem it necessary so to authenticate,—not
: Grotius ecites,
[It is cancelled by Tischendorf and Alford. Riggen-
merely those he might have contemplated writing ἐσ
Thessalonica (Tueoru. 1, Linem.); for consider
1 Cor, xvi. 21 and Col. iv. 18. If it be urged that
these last mentioned are the only Epistles in which
the autograph attestation seems to have found a
place, it may be reasonably answered that the πάσῃ
must be understood relatively of every Epistle that
was sent in such a way or under such circumstances
as to have needed it. All the other Epistles (except
1 Cor., Col., which have the σημεῖον, and 1 Thess.
which was sent before circumstances proved it to be
necessary) are fairly shown both by De Werte and
by Atrorp in loc, to have either been delivered by
emissaries (2 Corinth., Phil.), to bear marks (Gal.
vi. 11, and perhaps the doxology in Rom., Eph.),
or to be of such a general character (Rom.? Eph.?
and those to individuals) as to have rendered such
a formal attestation unnecessary."—J, L,J—So I
CHAPTER
II. 17, 18. 164
write; not, that is, these words, as if there were
cause for surprise, if we meet with them again only
in 1 Cor. and Οὐ]. ; it is not ταῦτα, but οὕτως, and
De Werre’s inquiry, why the words recur in the
amallest number of the other Epistles, is quite super-
fluous. He says merely: This is my handwriting (see
the Introduction to Thess. p. 114). Gnrorrus, Ben-
Get and others, thought of an intricate monogram,
difficult of imitation; but that is untenable, and not
consonant to antiquity, It may be further asked,
whether by the autograph salutation Paul means v,
14, or v. 18, or both together. Very improbable is
Drepricx’s idea: The salutation and benediction in
v. 16 are written by my hand, The word is referred
to v. 18 by Carysostom (ἀσπασμὸν καλεῖ τὴν εὐχήν),
Turoporrr, THEOPHYLACT; by Linemann, on the
other hand, only to v. 17, ἀσπασμός, he thinks, being
something different from a benediction, But proba-
bly this is to distinguish too nicely, and besides it is
scarcely to be supposed, that Paul should have writ-
ten v. 17 with his own hand, and then again have
dictated v. 18. Nor does Linemann assume this,
but regards both verses as autographical. In that
case, however, the separation between salutation and
benediction also fails, as Hormann properly remarks,
The closing salutation might be compressed, or ex-
tended. The Apostle wrote it himself, but not
always in the same words, nor always expressly
drawing attention to it: 6 dom, &c. In this place
it is the salutation of love, and at the same time a
precautionary measure for the future. After what
bas been said, Lunemann’s other inference is like-
wise untenable, that, if Paul here says for the first
time: οὕτως γράφω, and thus shows that his hand-
writing was still unknown to the Thessalonians, then
in the First Epistle he had not written the salutation,
But he might there too have written the words of
benediction, and merely not have found occasion to
make express reference to his handwriting. So Hor-
MANN with reason. Utterly groundless is it, when
Grorivs also infers from our passage that this Epis-
tle “ns the first, since, had they already received one
at an eerlier period, this notice would have been
unnecessary.— A thorough knowledge of Paul’s cus-
tomary procedure could only be got from the original
letters, But we know enough to say, that to regard
the warding off of a pernicious forgery, as just a
mark by which a forger betrays himself, is the most
perverse abuse of our passage.*
2. (V. 18.) The grace of our Lord Jesus
Christ be with you all; as in the First Epistle,
only that here all is expressed; no one, therefore,
even of the delinquents is excluded,
DOCTRINAL AND ETHIOAL.
(Vv. 17, 18.) Paul takes great pains even for the
Jides humana of Scripture. The interest which faith
has in scientific criticism consists in this, that it
must be of importance for us to place confidence in
nothing that is precarious. Now the original apos-
tolic manuscript is not accessible to us, but we are
referred to a series of intermediate processes, through
which copies of the original are delivered to us, and,
were we obliged to verify the trustworthiness of
these mediums, we should remain in a painful uncer-
tainty. But, on the whole, it is only through the
Jides divina that the fides humana first receives its
full authentication. Only because this Epistle also
bears the stamp of the Spirit of God, is the asser-
tion of the writer, which we read at v. 17, worthy
of credit, and it becomes a moral impossibility for
us to impeach it as a falsehood. Not the Apostle’s
handwriting, which we no longer have before us, but
the grace of the Lord Jesus Christ, which pervades
the Epistle, is for us the decisive seal of authenticity.
HOMILETICAL AND PRAOTICAL.
Srdnevin: Truly this is also the mark of all
those who are a living epistle of Christ (2 Cor. iii,
2, 8), that the grace of their Lord Jesus, whom they
have received in faith and love to their justification,
sanctification, and salvation, is by them continually
embraced and held fast as their souls’ only comfort
and joy.
* (Wepsrer and WILKINSON : “ We have here a strong
proof that St. Paul regarded himself and desired the
churches to regard him as the sole author of his Epistles,
whatever might be the association of the superscription,
or the corresponding phraseology of the compositicn.”
J.-L
THE END OF THESSALONIANB
TWO EPISTLES OF PAUL
TO
TIMOTHY.
BY
J. J. VAN OOSTERZEE, D.D.,
PROFESSOR IN ORDINARY OF THEOLOGY IN THE UNIVERSITY OF UTRECHT.
TRANSLATED FROM THE GERMAN, WITH ADDITIONS,
BY
E. A. WASHBURN, D.D.,
RECTOR OF CALVARY CHURCH, NEW YORK,
AND
Ε. HARWOOD, D.D.,
RECTOR OF TRINITY OHURCH, NEW HAVEN.
NEW YORK:
CHARLES SCRIBNER’S SONS,
Zxvenzp, according to Act of Congress, in the year 1868, by
CHARLES SCRIBNER ἃ CO.,
18 the Clerk’s Office of the District Court ot the United States ror the Southern Distrie
of New York.
AUTHOR’S PREFACE TO THE FIRST EDITION.
Ir is not without a degree of reluctance, that I here offer to the friends and patrcne of the
Bible-work of Lawak my commentary on the Pastoral Epistles and that to Philemon, which I
have undertaken by the wish of the honored Editor. It lay, however, in the nature of the sub-
ject, that this new task, although of less extent, must present greater difficulties than the
treatment of the Gospel of Luke. A Pauline epistle demands a labor less pleasant and easy
than one of the synoptic Gospels; a pastoral epistle, again, is more difficult than many others;
and, still more, a meeting with the errorists of the apostolic time is never so agreeable as the
study of the delightful scenes in the life of Jesus. He, however, who has shared the pleasures
of this common work, should not refuse its burthens; and be who, like the author of this com-
mentary, has seen his life divided for years between the tasks of theological literature and a
laborious official charge, may have gained in part, perhaps, a practical preparation for the treat-
ment of these epistles, which are an exhaustless mine for all the ministers of the Gospel in our
own time, and, if possible, beyond even other portions of the apostolic legacy. I have thus,
then, put my hand to this work; and it is indeed less difficult in this respect, that I have,
after earlier doubts, become strongly convinced of the genuineness of the pastoral letters, and
yet more of their composition during the second imprisonment of Paul at Rome.
This last conviction I must have wholly given up, had I been able to agree with the main
arguments of a work* which I met with shortly before finishing my own. I refer to the
striking book of Dr. C. W. Οττο, in which the theory of one only imprisonment of Paul at
Rome is again keenly defended, and the opinion which forms the basis of the present commen-
tary opposed at almost every point. This thorough monograph on one of the most confused
points of introductory criticism has led me to a new study of the position, which I had reached
not without much conflict and toil; and bad the learned author convinced me of my mistake
in this point, I would not have hesitated to erase my almost completed work. This, however,
is not the case; nay, I donot believe that Dr. Orro’s work, deserving as it is i many respects,
will lead many writers of introductions and exegetes to his conclusion. We must admire,
doubtless, in many points the striking power of combination shewn by the author; and especi-
ally acknowledge the masterly way in which he has arranged and summed up the external
proofs for the genuineness of the pastoral epistles. Yet, on the other side, his whole argument
confirms anew my opinion, that the genuineness of these epistles cannot be maintained, if
we consider the second imprisonment of the Apostle a mere Jegend. The method in which
Dr. Orro seeks to prove that the first epistle to Timothy was written on occasion of the Corin-
thian discords, as little satisfies us as his exposition of 2 Tim. iv. 6-8; according to which the
Apostle expresses only his deep sorrow, with not a word of premonition concerning his death ;
and we are thus to infer that he speaks of the end of his missionary labor, not of his coming
martyrdom. We may fully grant, that there is a unity in principle among all the erroneous
teachers opposed in the Pauline epistles, without drawing thence the consequences, which the
author admits in regard to questions of introduction and of chronology. We at least are still of
he opinion, that between the prediction of the errorists, whom Paul looked for in the future
Acts xx. 29), and their open appearance and activity at Ephesus, there must be a greater
period than that claimed by Dr. Orro. The whole direction and management of the community
is more systematized and developed after the first: letter to Timothy, than at the time of the
first imprisonment of the Apostle at Rome; and, besides, we do not know how to explain th
* The historic relations of the Pastoral Epistles examined anew. Dr.0. W.Orro. Leipzig. 1860,
tv AUTHOR’S PREFACE TO THE FIRST EDITION.
various personalia in the second epistle to Timothy, unless we admit a second imprisonment.
The position of the case is not, that to save the genuineness of the epistles, we accept in a quite
arbitrary way the hypothesis of a second imprisonment, and thus bring in our proof ὦ tutiori«
but on the contrary, that in these epistles, of whose genuineness the external evidence is
enough, we meet with the record of facts, for which no conceivable place can be found in
Paul’s life, so far as it is given in the Acts of the Apostles; and which therefore in and by
themselves compel us to the decision, that the Apostle was:released from his prison (Acts
xxviii. 30, 31). For this reason the second epistle to Timothy is a sufficient proof of the
second imprisonment; and it is yet further strongly confirmed through the church tradition,
although not beyond all doubt. We fear that the Author has not done sufficient justice to this
last point, although we readily acknowledge that he has avoided with greater foresight many
of the rocks on which we have seen WisseLer stranded.
Yet this is not the place to speak of all the particulars of 8 still unsettled inquiry. We
heartily hope that others will give to the book of Dr. Orro the thorough judgment which it
claims in every view. Perhaps in the present case we have been so much the harder to con-
vince, because we formerly held more or less the same position, and have since Το που ποθ it.
In addition, we must be content to point to the remarks of Dr. Lanes on this question in his
article Paulus in Hrrzoa’s Real encyclopddie [vol xi. p. 289 87; and above all to the small,
but weighty essay of L. Rurret, St. Paul, sa double captivité ἃ Rome. Paris, 1860. Without
apparently equalling Dr. Orro in learning, the author of this last-named brochure satisfies us
far more with the result of his inquiry, and we gladly subscribe his own words; “ In a ques-
tion of this kind we cannot ask a mathematical certainty; it only concerns us to know on the
side of which hypothesis are the more probabilities: and after a serious study, undertaken with
strong prepossessions against the idea of a double imprisonment of St. Paul, we must range
ours-lves in the last result with Greszter, Lanex, Gurrioxr and Nranper, notwithstanding the
learned pages of Reuss, W1EsELER, and EpMonD DE PRESSENSE —we will add—of Orro.,
Beyond this, I have little to say as to the editorship of this part of the Bible-work. It
will, I hope, be found an advantage, that I have sought to make not a very scientific book of
exegesis, but a practical commentary, designed non coqguis, sed convivis. Discussions are for
this reason avoided as far as possible, and only results given. The self-denial, which here and
there was necessary in the treatment of a difficult subject within a few words, where I often
had more to say and should perhaps have said it, I have willingly borne on account of the sim
of this edition. In points of difference regarding doctrine and confessions, it was not hard for
me to express myself with moderation, although, as I hope, with sufficient decision. Moreover,
Ihave designed to give not only muita, but multwm. As to the epistle to Philemon in con-
clusion, it is also a kind of pastoral letter, a great, unique example of the apostle’s pastoral labor
and cure of souls. Regarded from another side, it would perhaps be best treated together with
the epistle to the Colossians. But here the isagogie point of view should not be decisive. In
a practical Bible-work the epistle will be sought in its accustomed place; and as an evidence
of apostolic practice it stands justly there. Thus I must decide, as Paul did before, to receive
Onesinius, as otherwise a homeless wanderer. The wish of the Editor to add the pages on
Philemon as a sort of appendix to the rest, has been therefore readily complied with. A
request from so esteemed a source cannot easily be denied. My honored friend Dr. Langer has
now, therefore, the personal responsibility, should any think that he has perhaps laid on me
more of the Bible-work than my shoulders can well bear,
T ought not indeed to hope that my commentary on these epistles will bring such unlooked
for and happy results as my Luke, a new edition of which is in the press. May it only pleage
the Lord to crown with his blessing these weak efforts for the spread of his kingdom; and
that He may grant me as well as my brethren in the ministry, to become through this study os
the pastoral letters, what Paul proposed to Timothy: σπόυδασον σεαυτὸν δόκιμον παραστῆσαι
τῷ ϑεῷ, ἐργάττν ἀνεπαίσχυντον, δρϑοτομοῦντα τὸν λόγον τῆς ἀληδείας.
J. J. VAN OOSTERZEE.
Rotrernam November, 1860.
AUTHOR’S PREFACE TO THE SECOND EDITION.
Tue intimation of the respected publishers, that a new edition of my “ Pastoral Epistles”
has become necessary; and the added request, that it might be prepared for the press as soon
as possible, came to me at an inconvenient time, when I was called.to an important charge in
my official position, which claimed almost exclusively my time and strength. I have, however,
done what I could; and a comparison of both editions will readily show, that this last may
rightly be called “a newly corrected and improved” one. Ali at least, which seemed to me
worthy and needful to add after the completion of the first, I have fairly incorporated ; slight
errors in form or matter have been corrected in various places; and although the main idea,
from which I believed I must start, remains unchanged, yet here and there a position has been
more closely defined, modified or completed. Had more decisions of any importance suggested
themselves to me, they might indeed have led to a larger revision. It appears to me a just
duty to express my thanks for a treasure, as unexpected as it is invaluable, which I have found in
the Codex Sinaiticus for the settlement of the text of this edition in doubtful passages. It would
not have been difficult for me, to have given a marked enlargement to the homiletic annotations
by the help of the earlier or later literature of the pulpit: but I thought it the main purpose of
this work, that the ne guid nimis should be kept in mind. I wished as little a fons as a pons,
but simply a useful guide for personal study in homiletics. With this view, I now give the
work anew into the hands of our present and future practical divines, with the prayer, that
the study of the Pastoral Epistles may increase and hallow their capacity and love for the
service of the Word, which preaches redemption,
J. J. VAN OOSTERZEE.
ὉΎΒΕΟΕΊ, June, 1868.
THE PASTORAL LETTERS.
GENERAL INTRODUCTION.
—_—~——
§.. CHARACTERISTICS OF THE PASTORAL LETTERS,
As there appear in heaven solitary stars, and again larger groups which form together one
shining constellation, so we find the like phenomena in the heaven of Holy Writ. Here are
many distinct writings, which can hardly be compared with each other, by the side of others
which have such a common relation and character as more or less divides them from the for-
mer. Thus of the thirteen Epistles whose authorship is usually ascribed to the Apostle Paul,
there are several wholly independent (e.g. 1 Cor. or Phil.), while, again, others more or less
complete each other (6. g. Rom. and Gal.; Eph. and Col.), and still others form a small cycle of
apostolic writings, as is the case with the three Pastoral Epistles. Even from the most super-
ficial view of these Epistles it is clear, that in many relations they show different features from
the remaining letters of the same Apostle; and hence it is well worth our study to understand
their peculiarities fully at the outset.
While all the other letters, except the private one to Philemon, are addressed to whole com-
munities, these three are sent to individuals, co-workers with St. Paul in the Gospel. As a
whole they treat chiefly of the same objects, the preaching of the Word and the organization
of the Body; and thus far are rightly called by their usual name of Pastoral Epistles. They
contain rules for the pastoral office of Timothy and Titus; rules flowing from the heart of a
trae shepherd, and thus entirely fitted to form these disciples after the likeness of the Chief
Shepherd of the flock (1 Pet. v. 4). They bear, therefore, less an official than a confidential
character, and have many expressions, many turns of language, which are not found, or at
least in the same manner, throughout the other writings of this Apostle. While their style
is less fresh and life-like than that of the earlier letters, they have a deeper tone of fatherly
friendship and tenderness, and betray the most heartfelt anxiety not only for the communities,
at whose Lead Timothy and Titus were placed, but also for their own spiritual and temporal
welfare. Although, again, nothing is wanting in them in regard to the weightiest relations
of Christian doctrine, yet these three Epistles bear a practical rather than a doctrinal color-
ing, and are directed, no less than the other letters of the Apostle, toward the demands of
the time. Many momentous hints, warnings, precepts and forebodings are addressed to both
these young overseers of the community, and through them to the whole Body, although these
letters were not designed, like most of the others (Col. iv. 16), for public reading. They furnish
us in their complete form a deep insight into the heart of the Apostle, whom we meet here in
the closing period of his life bowed down more than ever before by many persecutions and toils;
yet filled on the one hand with glowing zeal against the foes of the Divine kingdom, on the
other with the inmost fatherly love toward both his spiritual sons in the faith. They clearly
exhibit, at the same time, the feeling with which he looked forward to the impending dismem-
berment of the Church, as well as to his own near end. More than the other Epistles, they
remind ws of the Apostle’s word, that he has “the treasure of the Gospel in earthen vessels : ἢ
but they show, also, the truth of what follows, “that the excellency of the power may be of
2 I'HE PASTORAL LETTERS.
God and not of us” (2 Cor. iv. 7). Among the three, there are, again, two which have 8
strong likeness to each other; the first to Timothy and that to Titus, although tke relation of
the Apostle was much closer to the former than to the latter. The second to Timothy so far
differs from both, that it may be called, so to speak, the apostolic-prophetic testament of the
great Apostle of the Gentiles; his legacy to his friend and in him at the same time to the whole
Church. After this view of the characteristics, we need no longer postpone the inquiry,
whether the genuineness of these Pastoral Epistles, and, indeed, that of the whole three, can be
defended on satisfactory grounds.
92, GENUINENESS.
The external proofs for the genuineness of the Pastoral Epistles, apart from the tradition of
the ancient Church, are as numerous and undoubted as for the other writings of St. Paul. We
will name those which appear to us the weightiest, without denying the importance of others,
here omitted. We find citations from, or clear allusion to passages in the First Epistie ta
Timothy, in Cremens Kom. Epis. Prim. ad Corinth. cap. 29. Comp. 1 Tim. ii. 8. Ibid. cap. δά.
Comp. 1.Tim. iii. 18. In Potyoarp, Ad Philipp.c. 12. Comp. 1 Tim. 11. 192. Ibid. ὁ. 4. Oomp.
1 Tim. vi. 7,10. In the letter to Diognetus (Just. Opera, p. 501). Comp. 1 Tim. iii. 16. In
Irenavus, Adv. Heres. i.c.1. Comp.1Tim.i.4. In Tuzornyzus, Ad Autol. 6. 38. Comp
1 Tim. ii. 1,2. In Cremens Arex. Strom. lib. 2. Comp. 1 Tim. vi. 20, 21. Lib. 2. Oomp,
1 Tim. v. 14, 15. Admonit. ad Gent. p. 55. Comp. 1 Tim. iv. 7,8. In Tuerutiiuan, de
prescript. heret., c. 25. Comp. 1 Tim. vi. 20; De Pudicit.c.18. Oomp.1 Tim. i. 20.
The Second Epistle to Timothy is quoted by Barnazas, Epist. c. 7. Comp. 2 Tim. iv. 1,
By Ienatrus, dd Hphes. ὁ. 2; and dd Smyrn. c. 9,10. Compare 2 Tim. i. 16,18. By Pory-
carp, Ad Philipp. c. 5. Oompare 2 Tim. ii. 11, 12. By Inznwaus, Adv. Hares. v. ο. 20.
Oomp. 2 Tim. iii. 7. By Crumews Axux. Strom. lib. i. p. 270. Comp. 2 Tim. ii. 1, 2,15. Ad-
monit. ad Gent. p. 56. Oomp. 2 Tim. iii. 15. Tzrrortiay, Scorpiac. ὁ. 18. Comp. 2 Tim. iv.
6,8. By Evszsrus, 17. 5. ii. 22. Comp. 2 Tim. iv. 17.
The Epistle to Titus, finally, by Crumuns Rom. Epist. prim. ad Corinth, ο. ὃ. Comp. Tit,
fii 1. By Ienarrus, Ad Trall. ὁ. 8. Comp. Titus ii. 8. By Irrwavus, Adv. Heres. iii. c. 8, 84.
Comp. Titus iii. 10, 11. Ibid. 1,16, 8. Comp. Titus iii. 10. By Tuzopayius, Ad Autol. i. 2,
p. 95. Oomp. Titus ili. 5, 6. By Oremuns Arzx. Strom. lib.i. p. 299. Comp. Titus i. 12.
Adm. ad Gent. p. 6. Comp. Titus ii. 11-18. By Terrurian, De prescript. Heret. c. 6. Oomp.
Titus iii, 10, 11.
If now we add, that Evszzrus without any question reckons the three Pastoral Epistles to-
gether among the homologowmena ; that they appear in the Peschito as well as in the canon of
Muratori; and that their rejection by the earlier Gnostic heretics can be explained from their
partly polemic character, we must fully grant that the external evidences are entirely sufficient,
and that Jerome was right, when in his preface to the Epist, to Tit., he declares in regard to
the heretics who rejected these Epistles among others: “ Et si quidem redderent causas, cur eas
Apostoli non putarent, tentaremus aliquid respondere et forsitan satisfacere lectori. Nune vero
cum heretica auctoritate pronuncient et dicant: ‘élla epistola Pauli est, hae non est,’ ea aucto-
ritate refellt se pro veritate intelligant, gud ipsi non erubescunt Salsa simulare.” Since the
time of Tartan, the genuineness of these writings has remained undisputed to the beginning
of the present century. It is now, however, chiefly on internal grounds that objections are
brought forward against these Epistles, especially against the first to Timothy. J. E. 0. Sommmr
and particularly Son.zreRMaouERr, in 1807 opened the series, and were answered by PLANO,
Weescuziper and Broxwavs. Soon after, E1ounorn directed his Wweapors against the dines
Epistles, and was sustained by Dz Wzrrz, Sonorr and Soprapzr, whilst even Neanver and
Usrmri expressed themselves in doubtful tone as to the genuineness of the First Epistle,
OrEDNER in his introduction to the New Testament, p. 478, gave to the context a peculiar turn,
since he ascribed the three Epistles, at first only in part but later asa whole, toa fictitious
source. Next, on the other side, Hua, Berrzorpr, Femmosrr, Gurrioxs, Bout, OvettIvs,
Kuma, HeyprnreicH, Mack and others appeared as defenders. But the Pastoral Letters re
§ 2. GENUINENESS. 3
ceived their worst attack from the side of the newer ΤΌΒΙΝΘΕΝ school. F. 0. Bavy in 1888
assaulted them with a strong hand, but soon found in Baumearrun and Borrerr well-armed
opponents, while Marruizs, Wimsinezr, ὈΙΒΤΙΕΙΝ, Tazrson and Hururr wrote in favor of
their genuineness. J. P. Lanaz, in his History of the Apostolic Age, i. p. 34, and Sonarr
Hist. of the Apost. Church, § 87, also defended them. Among the most recent critics, who in
spite of such strong apologetic works have given a judgment partly unfavorable, partly uncer-
tain, are Rupow, Maneorp and Russ. The latest. contribution to the history and literature
of this question may be found among others in Hurusr in his Commentary, second edition,
p. 40 et seq. The external evidences for the authenticity of the Pastoral Epistles are very
thoroughly given by O. W. Orro in his later work, p. 375 et seq. ; where it is shown conclu-
sively that the external evidences not only prove nothing against the genuineness of the Pastoral
Epistles, but rather confirm them in a striking manner, so far as is possible from the character
of church literature in the first century after the apostolic time.
It will hardly need any apology, if we bere speak at the same time of the genuinenss of the
three Pastoral Epistles. According to Bavr’s own admission (Paulus, p. 499), there is such
a homogeneity in the three Epistles, that neither can be separated from the other two, and
hence we may justly infer the identity of authorship.
As to ull the internal objections, of which we must speak, they are partly of a philological,
partly of a chronological, partly of ahistorical nature. A brief word on each of these three
chief points of criticism.
The first objection concerns the peculiarities in the language of these Epistles, which are
seen by comparison with other unquestionably genuine letters of St. Paul. There are reckoned
in the first Epistle to Timothy eighty-one ἅπαξ λεγόμενα, in the second sixty-three; in the
Epistle to Titus forty-four, of which some are found only in the later Church writers. Yet it
is to be noted in regard to these (1) that even in other epistles of Paul there occur phrases,
which are not found in him elsewhere; e.g. in Epistle to Philippians fifty-four, and in Epis-
tles to Ephesians and Colossians together, more than one hundred and forty. (2) That the
peculiar character of the objects, here named, makes the use of new words and forms of
speech partly necessary, and partly very explainable. (8) That these Epistles, as will be later
shown, belong to the last period in the life of the Apostle, when his style had reached its
fullest capacity. (4) That in a pastoral letter to his special friends and scholars, quite another
style would be admissible, than in an official, apostolic writing to the whole Church. (5) That
every author has the liberty to say the same things in a very different manner; and that he will
make use of this freedom so much the more, as his style becomes subjective and his personality
more fully developed. (6) That the Holy Spirit wrought in regard to the speech of the apos-
tles, in the truest sense with a progressive power of creation and life. (7) That the Apostle
often reverts to the glowing and sharp language of his opponents, which he combats in these
Epistles, so that many expressions, now seemingly foreign, are borrowed, perhaps, from the
ipsissima verba of those errorists, (8) That not a few words and conceptions, held to be un-
Pauline, are found in other unquestionably genuine Epistles of Paul; and that a forger, writing
in the name of an apostle, would certainly have taken double care to exclude anomalies of such
a sort from his fictitious work.
The second objection regards the fact, that in these Epistles, many points are referred to and
discussed, which point to a later than the apostolic time. Of this sort, especially, is the descrip-
tion of the heretics here named ; the constitution of the Church here anticipated as if present;
that which the Apostle says in the first Epistle to Timothy in regard to widows, etc. It must
be remembered in respect to this: (1) that the identity of these heretics with the Gnostics of
the second century is not at all made out as yet; and even the opposite is provable from other
apostolic letters, that at least the seeds of their errors were already scattered in the time of
Paul, and had partly sprung up. The grounds on which Bavzg, for instance, has supposed that
could find a reference here to the Marcionites, are arbitrary and weak in the extreme. The
ere opposed is no other than that which the Apostle examines, among others, in the
4 THE PASTORAL LETTERS.
Epistle to the Colossians; and it isa priori probable that the errorists, who appear with βὸ
much strength in the second century, did not suddenly shoot up as if out of the ground, but
rather had their πρόδρομοι already in the earlier period. Warnings against such earlier errora
as we meet in the first Epistle to Timothy, would no longer be necessary in the second century,
when the Churchly and the Gnostic ideas had already reached a period of absolute division,
(2) It must, undoubtedly, be granted, that in these Epistles there is fuller mention of churchly
unstitutions and organization than in the other writings of the Apostle. But it is clear, mean-
while, from the Book of the Acts (chap. vi. 1), that the diaconate was already very early estab-
lished; and that Paul had been wont to appoint bishops almost everywhere, is clear also from
the Acts (xiv. 23; xx. 17). Now it lies in the nature of things, that definite rules were neces-
sary for the fulfilment of these offices, and, therefore, that such rules could have no better place
than in these Epistles to Timothy and Titus. The hierarchical tendencies which have been here
discovered, lie solely in the imagination of critics, as will appear plain at once, if we even
superficially compare the Pastoral Letters with the letters of Iawarrus. Of the later episcopal
order no trace is here discoverable; the πρεσβύτεροι and ἐπίσκοποι are in ΠΟ way as yet
separated from each other; they are rather identical; the diaconate is not once mentioned in
the Epistle to Titus, and the rules for the office of a bishop are given with the utmost simpli-
city and brevity. If Paul knew and weighed the signifiyance of Church organization for the
welfare of the Christian body, which can hardly indeed be doubted, then it is altogether con-
sistent that at the close of his life, before he left the scene of his earthly action, he should
express himself more fully on the snbject; and with his knowledge of the many dangers threat-
ening the community, this care for its overseers would lie more earnestly on his heart. It has
been said, indeed, that Paul did not in general give the slightest weight to Church institutions;
but the proofs of this remain, in our view, quite wanting. And (8) last of all, as to the regula-
tion in regard to widows (1 Tim. v. 3-14). It might, perhaps, appear that the Epistle belongs
to a period, when the name χήρα was given to all in the community who continued unmarried
for the Lord’s sake; yet no proof whatever has been offered us by Baur that the word widow
must here be understood in this wider sense. No παρϑένοι are here meant, but real widows;
and the rule given them can in no case be called a law for a distinct, ascetic mode of life. On
the question whether we are to understand by these widows actual deaconesses, we shall speak
farther in this Commentary. That Christian widows had received a place of honor in the com-
munity, and already in the day of Paul had consecrated themselves wholly to such a life-service,
cannot, in itself, be held at all improbable. Of still less weight are other internal doubts, which
have been offered against the Pauline origin of the Pastoral Epistles. The apparent agreement
seen in all the three is sufficiently explained from the fact, that in the same period of the Apos-
tle’s life they are directed to two men, whose position and wants were in many points alike.
That Timothy is treated as an inferior, and addressed in the tone of a schoolmaster, has only a
show of truth, when we linger on the sound of the words, without looking at the heart of the
writer, and taking into account his consciousness of high apostolic authority. Not only here,
but also in other letters of the Apostle, a peculiar prominence is given to pure doctrine against
rising errors; and thus, too, the Christology of these Epistles is the same as, 8. g., in the Epistles
to the Romans and Corinthians, as will appear from the exposition of some striking passages.
The want of logical connection in the conceptions and ideas, so peculiar to our Apostle else-
where, but here far less apparent, is not really so striking as has been represented ; it is partly
the result of the practical and pastoral tenor of the Epistle, and partly, again, due to the relative
advance in the age of the author. The predominant ethical view of life, the constantly repeated
call to good works, etc., is nowise in irreconcilable strife with the Pauline doctrine of g aces
but finds many echoes in other writings with which the Pastoral Epistles here and there agree
80 strikingly, that a new proof of forgery has been seen in this very circumstance. Why should
not Paul, however, in handling the same subjects, find a necessity now and then for the same
phrases? That beside these special instances, there are abundant traces of likeness in spirit.
tone and drift to the other, genuine Epistles, becomes more palpably clear with each new
comparison,
§ 2. GENUINENESS, ΠῚ
--
The chronological objection remains, then, the chief one. In the history of Paul as known
to us, no point can be named, which we can exactly receive as the date of the authorship ; in
which view, therefore, we cannot conceive how these Epistles could have been written in
very near succession. We acknowledge in so far these difficulties, that we hold the compo-
sition of these letters defore or during the jirst imprisonment of Paul at Rome to be in the
highest degree improbable, not to say impossible; and we must regard as useless the various
attempts to bring one of these Epistles into the life of the Apostle, as known to us in the Book
of the Acts. But the question is, whether we should not admit a second imprisonment of Paul
at Rome; and in that case we should place these letters in the time of his life just preceding
his martyrdom. We believe, for our part, that we must give an affirmative answer to thig
question; nay, we find in the Pastoral Epistles themselves the strongest proof, that the church
tradition of a second imprisonment of the Apostle at Rome is in the main well-grounded.
In the Epistles whicl. Paul writes in his first imprisonment, there is seen throughout the
expectation, that notwithstanding his desire to depart and to be with Christ, he shall be freed
and restored to the community (Phil. i. 25, 26; ii. 24; Philem. xxii). In his second letter to
Timothy, on the contrary, he speaks of the sure prospect of his soon approaching martyrdom ;
and we learn that at his first answer all men forsook him (2 Tim. iv. 16). It is alike improb-
able, either that the first named hope of the Apostle remained unfulfilled, or that the last
named statement refers to his first imprisonment. His release from the first captivity is by no
means incredible; but rather it may be easily explained by the favorable feeling which was
personally excited in many toward him (Phil. i. 12, 18; conf. Acts xxiv. 23-27; xxvi. 28-32),
No wonder, therefore, that the church tradition quite early favored the view of a second im-
prisonment, during which the second Epistle to Timothy might have been written. Evszsrvs,
H. E. fi, 22, speaks of it in the phrase: λόγος ἔχει, by which he did not at all mean a wavering
or doubtful legend, merely of sporadic growth, but a general, prevalent conviction, a tradition,
which he repeats as such. The view, which thus generally obtained in his time, that the
Apostle was really freed from his first imprisonment, rested on the witness of older writers,
whom Evszsius does not indeed cite by name, but whom he probably had known. The
classic passage in this connection from Orem. Rom. Epist. prim. ad Corinth, ὁ. 5, has at least in
our view a decisive weight here. It reads thus: “Παῦλος --- κηρυξ γενόμενος ἔν τε τῇ ἀνατολὴ
καὶ ἐν τῇ δύσει, τὸν γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν δικαιοσύνην διδάξας ὅλον τὸν κόσμον,
καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλϑῶν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη Tov κόσμου καὶ
εἷς τὸν τόπον ἅγιον ἐπορεύϑη.," Ὁ If now this sentence, 6. δ. in the words ὅλον τὸν κόσμον; may bear
a rhetorical stamp, still it is by no means to be thence inferred, that the plain declaration con-
tained in it may be wrong. Although Paul was not in the literal sense of the word a herald
of Christ through the whole world, yet the distinct assurance of OLemznt that he preached
in the west as well as the east, has its full weight. The limit in the west which Paul reached,
according to his own account, cannot be Rome, but rather Spain (conf. Rom, xv. 28). The
supposition that a Roman, who wrote this, should have represented Italy as his utmost limit,
is as arbitrary as the notion that we are to think of a purely subjective limit here, which the
Apostle had sketched for himself, in which case the pronoun ἑαυτοῦ could not possibly have
been omitted. That Paul in fact had fulfilled his plan of journeying to Spain, which could
only have happened after his release from the first imprisonment, is inferred not merely from
the tradition descending from the fourth century, but also from the well-known fragment from
the canon in Muratori, written in the second half of the second century, in which the journey
of the Apostle is given as a historic fact, in the words: profectionem Pauli ab urbe ad Spaniam
proficiscentis.t The early conjunction of the martyrdom of Peter and Paul in the chureb
tradition has here also a certain significance, since it cannot be admitted, that Peter came ta
* A proof so much the less questionable, in that Clement probably had personally known the Apostle, whose disciple
46 perhaps was (Phil. iv. 8); and that he lived in Rome, where they would have preserved an exact Imowledge of the
ast fortunes of Paul (RUFFET). ᾿ .
t WreseLeR is purely arbitrary. ‘Such opinions as seem indicated in the canon of Muratori, which may have beer
held by this or that individual, although they have not reached us from the original sources, may have been the meaning
of Evserius in his λόγος ἔγχει.
6 THE PASTORAL LETTERS.
Rome during the first imprisonment of Paul (Acts xxviii. 30, 31): and either he could not have
suffered death with him, or it must have been at a later time. The rise of this tradition of
a second imprisonment cannot be satisfactorily explained, if this lacks historic ground. We
have, for the rest, as little occasion here to inquire whether the actual presence of Paul in
Spain can be affirmed, as to give a connected picture of the life and doings of the Apostle in
this last period of his career. Enough, that even apart from the Second Epistle to Timothy,
the tradition of a second imprisonment deserves credit on external and internal grounds, as it
has been in every time defended by powerful and eloquent voices: e. g. by Pazry, Hore Paw
line, ad ἃ. 1, an author, who even now may claim to be consulted in our contest with the
latest destructive criticism, If his treatment of the evidence be just, then there is a whole
period in the life of Paul, in which we can place the authorship of the Pastoral Epistles; so
that the chronological objection to their genuineness is as little beyond confutation, as the
philological and historical. Comp. G. Astro, Spec. Exeg. Histor. de alt. Pauli Captivitate,
Tr. ad Rh. 1859. M. Rurrer, la double Captivité de St. Paul ἃ Rome, Paris, 1860. We may
further compare the Special Introductions and Exegetical comments which follow, and the
article ‘ Paulus” in Hzrzoa’s Real-Encyclopdadie.
[Among the more recent English expositors, Atrorp, Exrioorr, ConyBzarz, Howson and
Worpswortn, maintain the ground of St. Paul’s release from his first imprisonment. V. Αἰ»
ForD in loco for a thorough summary of the evidence. The argument for one imprisonment
is well stated by Davipson, Introd. to the N. T.—Tr.]
58. IMPORTANCE.
The value of the Pastoral Epistles is beyoud all doubt. They belong to the most precious
memorials of the Apostolic time, which have come to our knowledge. They give us new aids
toward aright judgment of the character of the great Apostle to the Gentiles, and his rela-
tion to his friends and co-laborers; toward the nearer knowledge of the earliest polity of
the Christian church, and of the errors so soon arising within its pale. Thus they serve
as invaluable material for biblical biography and the oldest church history. They contain,
besides, a choice collection of counsels and warnings for the teachers and guides of the church,
which remain always important through all centuries. Criticism has said, that the directions
of St. Paul to Timothy are too vague and insignificant to be worthy of him; but it has not
given sufficient weight to the fact, that it was not so much the Apostle’s design to establish the
legislation of the church, as to lay down in his writing the high principles and weighty rules,
which should remain unforgotten by the shepherds of the flock. COaxvuy is right in so far,
when he writes of the Second Epistle to Timothy: “ Jn his duabus epistolis quasi in vivd tabuld
depictum habemus verum ecclesia regimen.” Undoubtedly we should go too far in our estimate
of these writings, if we considered them as a complete pastoral charge, or a full compendium
of pastoral theology. They have neither that thorough order, nor that completeness, nor that
universal application in all the rules here given, which would be demanded for such a pur-
pose.* Much has exclusive reference to circumstances of person and place; much is likewise
directed to the wants not only of the chief minister but of the community itself; as to which
Oatvin notices, that these Epistles do not bear exclusively the character of a confidential
private writing. “ Hane epistolam aliorum magisquam Timothei causa scriptum esse judico,”
thus begins his exposition of the argument on the First Epistle to Timothy,—“ et méhé assenti-
entur, qui diligenter omnia expenderint. Non equidem nego, quin ejus quogue docendi et
monendi rationem Paulus habuerit, sed muita hie contineri dico, gue supervacuum Suisset
seribere, si cum solo Timotheo habutsset negotium.” But however this may be, the Pastoral
Epistles certainly deserve to be the vade mecum of each present or future religious teacher, whe
will find embodied here a rich treasure of doctrine and counsel, of comfort and encouragement,
Especially in days like ours, when so many questions in reference to church organization are
*[It should be noted here, as the true canon of criticism, that St. Paul does not give in these letters the forma,
eonstitution, according to which the church is to be built; but he is writing of an already existing reality. The theo
does not precede the fact; but ‘e fact precedes the theory, which explains it.—Tr.” is
§ 4. THEOLOGICAL-HOMILETICAL TREATMENT. 7
asked with new energy, the weighty precepts of the Pastoral Letters deserve to be expounded
with all earnestness. Where they hold before our eyes a speaking picture of the simplicity of
the Apostolic age, they belong to the whole work of Protestantism against the usurpations
of the Papal hierarchy. The heretics here opposed and unmasked are and remain in many
regards the types of later false teachers; the warnings against ‘ oppositions of science, falsely
so called,’ which were needful for Timothy, are no less so in our day against so many, who
have learned nothing and forgotten nothing. Here, too, as it were in passing, there is given a
strong witness to many a cardinal truth of the Gospel, so that these brief writings are rela-
tively rich in loci classicé for the doctrine of the inspiration of Scripture, the Divinity of Christ,
the work of atonement, and the new birth through the Holy Ghost, &c., as will be shown in
various places and passages. That furthermore Christian ethics finds here manifold warnings
against certain sins, and encouragements to certain Ohristian graces, is self-evident at the first
glance. Thus the contents of the Pastoral Epistles justify the honorable place which they hold
among the canonical writings of the New Testament, and prove themselves also the fruit of the
Holy Ghost, who influenced the Apostle in no mechanical manner when he took his stylus in
his hand, as if he were one of the actwarét and notarié of the Spirit; but inspired him so fully
even in writing, that he was enabled clearly to develop the Christian truth, to exhibit the
Christian life in a living way, and to give the pastor and teacher suggestions regarding its
normal principles, worthy to the end of time of the earnest reflection of all ministers of
the Gospel. We can thus with good conscience repeat, in reference to all three Epistles, the
praise given by Srarke: “This Epistle is surely a rich treasure of truth, since in words,
seemingly at first so simple, there lie such depths, that a preacher will only truly grasp them
after much experience of their large spirit and high wisdom ; and will still find enough remain-
ing always for his study,”—nay, with good reason he adds, “that in this Epistle there is
contained a true house-tablet for all estates of men.” Thus, too, the directin of the Saxon
church canon was a just one: ‘that a minister of the church should most diligently read the
Epistles of Pan] to Timothy and Titus; and read again and often repeat, that he might learn
how to maintain himself both in love and life, and how to rule his own household and himself.”
Horner: “The weighty question: πῶς δεῖ ἐν οἴκῳ Sedu ἀναστρέφεσθαι has here an answer,
harmonious in spirit with what is expressed in all the other letters of Paul. Might the
question never have been answered, and never be answered in any other spirit in the church!”
894, THEOLOGICAL-HOMILETIOAL TREATMENT OF THE PASTORAL EPISTLES.
It is not necessary to our design to give a complete view of the literary history of these
Epistles. A rich collection of writings on the general subject, or on particular chapters and
verses, will be found among others, in Winer, Handbuch ἃ. Theol. Literatur. I. p. 265; and in
J. A. J. Wetstnazr, in his Commentary, Kénigsberg, 1851, p. 257. We shall name only those
writings whose study and use is desirable for practical divines and pastors. Among the Re-
formers LutHER must especially be named. Scholia et Sermones in Prim. Joh. Epist. atque
Annott. in Pauli Epist. (priorem ad Timoth. et Titum, edit. Bruns. Liibeck, 1797. Then the
Commentary of Catvin; that on both Epistles to Timothy, dedicated to Edward, Duke of
Somerset ; that on the Epistle to Titus, to his co-workers, Fare and Virer, whose labor he
had received and carried forward at Geneva in somewhat such manner as Titus the work of
Paul at Orete. Also Metanoutnon: Enarratio Epistole prim. ad Timoth, et duorum Capitum
secunde, Wittemberg, 1561. Among later authors, who have labored in the spirit of the
Reformation, Benert must least of all be forgotten. His Gnomon contains precious material
for the right understanding of the Pastoral Letters. Not to cite among the expositors those
whose labor has become more or less antiquated from the present standpoint of science, we
mention only the exegetical works which we wish to see especially in the hands of the clergy,
who would prepare themselves by independent study for preaching or Bible instruction. Beside
the Commentary of Wizsmvcer already named, which appeared as the continuation of OLsuavs-
tnx’s Commentary, and contains likewise the Epistles to the Philippians and Philemon, we ought:
12
8 THE PASTORAL LETTERS.
specially to mention the thorough exposition of the Pastoral Epistles, with particular reference
to the authenticity, place and time of authorship, by Dr. O. 8. Marrures, Greifswald, 1840,
which has made the earlier works of PLarr, Mack, ΗΕΥΡΕΝΒΕΊΟΗ, and others quite superfluous
Further, the brief exposition of the Epistles to Titus, Timothy, and Hebrews, by Dr. W. M. L.
Dez Werte, 2d ed. 1847; but before all others the noble critical-exegetical treatise on the Epis
tles to Timothy and Titus, prepared by Dr. J. E. Huruer, 2d enlarged ed., Gdtting., 1859,
11th part of MevEr’s Comment. on the N. T.* Among the writings which have appeared be-
yond Germany, and which specially claim to be consulted in regard to St. Paul and these
Epistles, we name Mr. J. Da Costa; Paulus, eene Schriftbeschonwing. 2 Th. Leyden, 1846-47,
Dr. H. E. Vinxe: De Zend brieven van den Ap. Paulus aan Timoth. Titus en Philemon, met
oppelderende en toe passelyke Aanmerkingen. Utrecht, 1859. Ap. Monon; St. Paul, cing discours,
Paris, 1851. Conyszare anp Howson: Life and Letters of St. Paul. London, 1850-53. 2 parts,
in 4to; admirable both in form and contents [republished by O. Scribner, New York]. From
the Danish there has appeared in a translation (Jena, 1846), an excellent work of Dr. O. E.
Scuartina. The latest essays on these Epistles, both for their exposition and their relation to
Biblical Criticism and the Canon. Among English introductory works which have been de-
voted to the Pastoral Epistles, we must specially name Τῇ. H. Horne, an Introduction to the
Textual Criticism of the New Testament, 3d ed., revised by S. T. Treceties. Lond., 1862, pp.
547-560. Finally may be compared the latest writers on the Apostolic age: NEANDER, SoHAFF,
Turerson, Lanexz, and others. WusEter, Chronol. des Apost. Zeitalters. Gottingen, 1848;
although he admits no second imprisonment of Paul at Rome. Lecntzr: Das apost. und
nach-apost. Zeitalter. 2d Aufl. 1857. We name also, J. Diepricw: Die Briefe St. Pauli an Timo-
theus, Titus, Philemon und der Brief an die Hebréer, Kurz erklart fir heilsbegierige aufmerk-
same Bibelleser ; but especially copious, and rich in learning, the work of Dr. O. W. Orro (which
appeared after the preparation of this part of our Bible work); The Historical Relations of the
Pastoral Epistles anew Examined, Leipzig, 1860; with which should be compared also a thorough
recension by WxissE in the Studien u. Kritiken, 1861. IJ. In a peculiar way the genuineness of
the Epistles has been defended by Prof. MAroxer in a short but interesting essay on the position
of the Pastoral Letters in the life of St. Paul, although he allows only one imprisonment.
Meiningen, 1861. The Commentary of Huruer furnishes powerful weapons for the strife
against the hypercritical views of the Tiibingen school. As to exegetical or practical aids for
the study and use of particular parts of the Pastoral Epistles, we shall speak in the proper place.
{It is unnecessary, in adding the more important English works connected with these
Epistles, to give more than a passing notice of older expositors, as Hammonp, ΒΙΤΒΥ, BEen-
son, Macxyient, Newoomn, and Broomrrerp in his Greek Testament. They are learned and
judicious; but at this day of less worth, as they do not fully meet the more difticult ques-
tions since raised as to the genuineness of these Epistles; and the later historic criticism has
thrown new light on some special topics, e.g. the early heresies, and the order of deaconess.
The Hore Pauline of Parry, however, deserves to be always remembered, as one of the earliest
and most ingenious essays in that comparative history of the Acts and the Epistles, which has
since been so largely explored. The more recent exegetical works have added much to our
knowledge of this part of the New Testament. Among them, that of ΟΟΝΎΒΕΛΕΕ and How-
gon: Life and Epistles of St. Paul, 7th American ed. 1866, is the richest contribution to the
history and literature of the Apostle’s age. Atrorp has given a thorough criticism of the
Pastoral Epistles, in his Greek Test. with Notes, See especially his Prolegomena for a discussion
; of the evidences of their genuineness. Cur. WorpswortH: Greek Test. with Introd. and Notes,
London, 1866, is of chief value for his large citations from Patristic history and theology in
regard to the Pauline time. Etztroorr: Comment. Epp. to Tim., is worthy of careful study,
Davipson: Introd. N. T., is the ablest English writer who has defended the theory of one im-
prisonment. In addition to these, much valuable matter concerning the life of St. Paul may be
found in Larpnur: Hist. Apost. and Evang. Swtra: Voyage and Shipwreck of St. Paul,
Tate: Continuous History of St. Paul. Lewy: St. Paul.—tTr.]
* i
[It is to be hoped that the admirable Commentary of Mrvznr, as yet the best in an: gu i ity
ry any language for critical abil
will before long bo translated for the use of Enelish and American readers.—Tr.1 :
THE
FIRST EPISTLE TO TIMOTHY.
INTRODUCTION.
--..-.--
91.
ΤΙΜΌΤΗΥ, to whom two of the Pastoral Epistles are addressed, was from Lycaonia, or
aecording to some, from Lystra (Acts xvi. 1), according to others, from Derbe (Acts xx. 4).
The son of a Jewish mother, Eunice, and a Greek father, he had from the former, as also from
his grandmother, Lois, a devout training and instruction in the Old Testament Scriptures
(2 Tim. i. 5; iii. 14,15). That he was a relative of St. Paul (Origen) is as unproved, as the
supposition (Starke) that his father belonged to the σεβομένοι, the proselytes of the gate. In
this family the Word of the Lord (Matt. x. 84-86) was truth; for while the father remained an
unbeliever, the mother and son were already converts to Christianity before the second mis-
sionary journey of Paul, who became acquainted with them at Lystra. The Apostle found the
youthful Timothy ready and willing to accompany him on his farther journey, as he had a good
report with the brethren (Acts xvi. 1, 2). From the fact that the Apostle calls him his son
(réxvov, 1 Cor. iv. 17), we may justly infer, that he had received the Gospel through the preach-
ing of Paul, at his first sojourn in Lystra (Acts xiv. 6,7). Out of consideration for the Jews
he circumcised him, as his father was a Greek, and then took him into the chosen companion-
ship of his confidential friends and followers (Acts xix. 22). He journeys with the Apostle over
Troas to Philippi, Thessalonica, and Berea, where he first remains, to follow Paul later to
Athens (Acts xvii. 14, 15). Not long after he was sent by the Apostle to Thessalonica, to
strengthen and comfort that young community (1 Thess. iii. 1-5), and to join Paul again in
Corinth (Acts xviii. 5; 1 Thess. iii. 6). Where Timothy had lived in the time between the
second and third missionary journey of Paul, the history does not tell us, but we find him again
on the third missionary journey at Ephesus by the side of the great Apostle to the Gentiles
(Acts xix. 22), from whence he entrusts to him a message to Macedonia and Achaia (1 Cor. iv.
17; xvi. 10, 11). When Paul wrote his second letter from Macedonia to the Corinthians,
Timothy was by him (2 Cor. i. 1), and accompanied him soon after on a journey to Corinth,
from whence also his greeting was borne to the community at Rome (Rom. xvi. 21). On the
Apostle’s return through Macedonia, he sent Timothy, among others, beforehand to Troaa
(Acts xx. 4). €till later we meet him again at Rome; at the time of the Apostle’s first i-upris-
opment, in his close neighborhood (v. the beginning of the Epistles to Colossians, Philiy pians,
and Philemon). From thence Paul was minded to send him as soon as possible to Philippi, to
learn the condition of the community there (Phil. ii. 19), of which design, however, it does not
appear later that there was an actual fulfilment. As we infer from our Epistle, the Apostle,
after his release from his first captivity, had left him behind in Ephesus on 8 journey to Mace-
donia (1 Tim. i. 8), and hoped soon to meet him there again (1 Tim. iii. 18). Probably on this
occasion (not at the outset of the journey, Acts xvi.) he was consecrated by sclemn laying on
10 THE FIRST EPISTLE TO TIMOTHY.
of hands to the work of the ministry (1 Tim. i. 18; iv. 14), so that the tradition is mainly right
which makes him the first Bishop of the Church at Ephesus, although we do not explain this
title in the later hierarchical sense. Probably he had labored there for some time, until
an urgent letter of Paul, during his second imprisonment, called him very speedily to Rome
(2 Tim. iv. 21). When and where he was cast into prison, from which he was again released
according to Heb. xiii. 23, can only be inferred by conjecture. Tradition says, that he suffered
martyrdom under the Emperor Domitian (81-96 a.p. Nicepuor. iii. 11); but according te
Baronivs, it was under Trajan, a.p. 109. Of his personal Christian character, all which we
know with certainty or can fairly infer, gives the most favorable witness; and it is wholly
without ground that any have questioned this from the admonitions which the aged Apostle
thought needful in view of bis youth. In the fullest sense of the word he deserves the honor-
able name “man of God,” which the Apostle gives him (1 Tim. vi. 11), and he must stand still
higher in our eyes, if we look more closely at the difficult circumstances with which he had
more and more to contend at Ephesus. His connection with Paul, so far as we learn from
history, is from the outset unbroken, intimate, inexhaustibly happy fer himself, yet for the
Apostle also a souree of refreshing and comfort in his trials. Not only does he appear in thia
equal to the other co-workers and friends of Paul, but it is recorded that he surpassed them al.
(Phil. ii. 20); which doubtless was partly due to the admirable training given by his mother.
Niemeyer, in his Characteristics of the Bible, I. p. 442, says truly in his praise: “Τῇ Apostolic
history tells us how closely he always walked in the counsels of his teacher, how diligent to
spread the gospel, how he renounced all, even harmless comfort, that he might not throw the
least stumbling-block in the way of Christianity (1 Tim. v. 23). That noble feeling, that heart
wholly given to God and Christ, binds him so fast to Paul, that he cannot speak of him save in
the tenderest language; that he calls him his dear, upright son, and commends him with such
warmth to the love of other communions. Hallowed indeed to us—hallowed peculiarly to all
the teachers of religion, be the remembrance of the noble man, the earliest emulator of the
great Apostle.” The article on Timothy, by A. Koutur, in Herzoe’s Real-Encyklopddie, XVI.
pp. 167-172, deserves here to be compared ; and not less that by T. ΒΑΝΚΕ in Preer’s Evangel.
Kalender, 1850, pp. 70-74; as well as the Biblische Worterdbuch fiir das Chrisliche Volk.
Stuttgart, 1857 in voce.
§2. TIME, PLACE, AND DESIGN OF THE COMPOSITION.
From the Epistle itself we can infer only what follows, as to the time when the Apostle first
wrote to Timothy. According to Chap. i. 8, the Apostle was, when he wrote this letter, on the
road from Ephesus to Macedonia; while he had left Timothy at the first-named place, and then
was tninded (chap. iii. 14) to return as soon as he could, although he thought a delay quite pos-
sible. We can almost definitely assume, that nothing is said in the Acts of this stay of the
Apostle at Ephesus. Yr the first time he remains there only a very short season (Acts xviii.
19); the second time he had resided there indeed from two to three years, yet it is clear from
various circumstances, that this journey from Ephesus to Macedonia (Acts xx. 1) cannot be the
same the Apostle speaks of (1 Tim. i. 3). On this occasion Timothy is not left behind as Bishop
of the Church at Ephesus; he has rather, according to Acts xx. 8, accompanied the Apostle,
already three months later, on his further journey. Besides, Paul was not intending (Acta
xx. 1) so soon to return to Ephesus as had been his design according to 1 Tim. iii. 14; on the
contrary, he was on the way to Jerusalem ; he did not remain at this time at Ephesus, nay, he
expresses his foreboding that the elders of that community will see his face no more (Acts xx.
16, 25). We are hence compelled to infer another journey of Paul from Ephesus to Macedonia,
and can fix it only after his release from his first imprisonment at Rome.* From the want of
sufficiently sure historic data, we must be content with a certain measure of probability as to
the question, how long after the reiease this letter was written. If we now suppose, that the
* Minrcren, a. a. 0; p. 6, attempts to justify, but only by a forced method, his view that we are here to understand
the journey, Acts xviii. 21, to Jerusalem. He explains, solely on internal grounds, the words, B. 31, eis Μακεδονίαν, as
spurious. The complete impossibility of supposing this one of the journeys, of which we are told in the Acts, is weL
shown by Rurret.
$2. TIME, PLACE, AND DESIGN OF COMPOSITION. 1]
Apostle was early informed of the appearance and growth of erroneous teachers in Asia Minos
and Ephesus at that time, then the probability is unavoidable, that very soon after his release
from his chains he hastened thither, and from thence, after leaving Timothy, journeyed tc
Macedonia and Greece. If now we suppose (WigseLer) that the first imprisonment of Paul
at Rome was during the years 61-68, then we are induced to place the zomposition of this
letter at the end of the year 63, or the beginning of 64. The contents of the letter have
nothing to prevent our supposing this comparatively early date.
Where Paul was at the writing of this first Episile, cannot be precisely known. The desig-
nation of Athens as the place of composition in the verss. Copt. et Erp. lacks every histaric
ground ; and it is equally so with the old subscription found in many manuscripts, as well 88
the Peschito, which gives Phrygia Pacatiana. This last supposition points to a later time,
since before the age of Oonstantine the Great, there is no mention of Phrygia Pacatiana. If we
might suppose that the first Epistle to Timothy was composed shortly after that to Titus, we
might perhaps have thought of Nicopolis; but the internal probabilities lead us to give to
this first letter to Timothy the priority among the Pastoral Epistles. Another hypothesis,
that the letter was sent from Laodicea, would hardly have been received, had not some con-
founded it, groundlessly, with the ἐπιστολὴ ἐκ Λαοδικείας, to which Ool. iv. 16 alludes (THEO-
PHYLAOT). From the obscurity which hangs over this less important question, it is best to be
content with the general suggestion, that the letter was probably composed in Macedonia, at
least in its neighborhood. ‘ The hypothesis that the letter was written in the prison at Cesarea,
and contained a charge to Timothy for Macedonia, is too forced to deserve a more precise
refutation.” (Dz WeErTE).
The occasion and purport of this writing are clear enough from the contents. What the
Apostle at his earlier departure from Ephesus (Acts xx. 29) had feared, he had only too soon
realized.* Heretical teachers had arisen (chap. i. 4); and Timothy, still comparatively young,
needed much this counsel and guidance for his action in such a case. We prefer to show
later the proper character of these erroneous teachers, and to answer better, in our exposition
of the letter itself, the auestion in what relation they stand to other like phenomena in the
apostolic time, since we van then consider together their various features. Enough, that in
their doctrine there were seen the ἀντιϑέσεις τῆς ψευδωνύμου γνώσεως (1 Tim. vi. 20), whose
seeds already showeu themselves in the days of Paul; and the Apostle considered the con-
tradiction between their doctrine and practice on the one side, and his gospel on the other,
as wholly irreconcilable. With so much greater eagerness he turns his eye toward Timothy,
because he recalls his youth (chap. iv. 12). He must be warned partly against deviations
in conduct, partly against despondency; and as his position in the church was by no means
equal to that of the Apostle, he needed a publi testimony to the agreement of his teaching
with that of Paul. To this end, then, the Epistle was written, although his own position and
that of the church was also keptin view. WurrsELer says somewhat too strongly: ‘‘The whole
composition of the letter presupposes a slight practice and experience of Timothy in the rule
of the affairs of a Christian community.” However. he was not as yet self-poised and spirit-
ually ripe, and thus he was not only counselled here to hold fast to the confession and profes-
sion of the truth, but he was enlightened as to the weighty matters regarding the direction and
guidance of the church. No further design for later times, andoubtedly, passed consciously
through the mind of the Apostle; but he who believes that the Spirit of Truth guided his
writing, and cared for the wants of the church in the coming ages also, will tind here expressed
not indeed the fixed forms, in which church polity and the organization of the Christian com-
munity must move from century to century in all lands, yet their great, unchangeable ground-
laws. Thus Luruzr is right, when he says in his preface: ‘St. Paul writes this Epistle as a
model for all Bishops, what they shall teach, and how they shall rule the Christian Church in
al! circumstances, so that they need not guide Christian men by their own human darkness."
* The supposition of Dr, Orro, that the first Epistle to Timothy was written on account of the Corinthian troubles, i
by no means favored by a deeper study of the Epistles to the Corinthians compared with the character of the heretical
teachers here described.
12 THE FIRST EPISTLE TO TIMOTHY.
88. CONTENTS AND DIVISIONS OF THE EPISTLE.
For the purpose of a general view of the contents of this Epistle, it will be useful to give
here its chief divisions, although their mutual connections can be better explained by the
exposition itself. After the apostolic greeting, Paul at once (chap. i. 8) recalls the exhortation
which he had left to Timothy, and gives a short account of the erroneous teachers whom
he must above all oppose (v. 4). In relation to those who deceitfully present themselves aa
teachers of the law he now brings to view the true meaning of the law (vv. 5-10) in regard
to which he expresses his personal gratitude for the mercy which had befallen him in his own
conversion and calling to the service of the Gospel (vv. 11-17). Here he returns to his starting
point (v. 8), and counsels Timothy to fight the good fight of faith as a soldier, while he recalls
for his warning the sad example of two well-known heretics (vv. 19, 20). In the following
verses he counsels the diligent use of public prayers, whilst he supports his counsel by many
motives (chap. ii. 1-7), and then in particular shows, how both men and women should conduct
themselves in this and in the social assemblies of the church (vv. 8-15). This opens the way
(chap. iii.) for his special discourse on the appointment of bishops of the church (vv. 1-13)
He shows what wants Timothy must particularly consider (vv. 1-8) in the selection of bishopa
-and (vv. 9-18) of deacons; as to which he remarks that he expects soon to visit him, but
writes this beforehand, that Timothy may know how he is to act in the church of God (vv. 14, 15).
Here follows a passage on the great mystery of godliness (v. 16), which better agrees with the
connections of the fourth chapter, and leads the Apostle to show in its true light the truth
preached by him, in contrast to the errors he opposes (chap. iv. 1-5). The Apostle refers to
the prophets, who predicted the times of apostasy, in which dangerous errors should go hand
in hand with immoral precepts; but again he passes on (vv. 6-16) in 8 tone of paternal anxiety,
to give Timothy various admonitions as to the exercise of his official duty. In the fifth chapter
he proceeds to write rules of conduct for different classes in the Christian body. Sometimes
more briefly, sometimes more fully, Paul points out here, how he should act toward the old
and the young (vv. 1, 2), toward widows in regard to their support by the community (vv. 38-8) ;
further, what rules he should adopt in his choice of deaconesses, and what should be hia
counsel as to the young widows (vv. 9-16). In regard to the elders he gives many observa-
tions, partly how the church (vv. 17, 18), partly how Timothy himself must act in various con-
ditions and circumstances (vv. 19-22); in which he offers a wholesome rule for his own health
(v. 28), and he adds a general counsel, rich in the knowledge of human nature (vv. 24, 25),
which shall make him cautions in judgment of others. In the last chapter his advice is directed
partly to the church, in reference to different classes. He informs servante how they must
conduct themselves toward unbelieving as well as believing masters (vv. 1, 2), while immedi-
ately after follows a strong rebuke to those who, from impure motives, preach another doctrine
than that of the Apostle (vv. 8-5). In view of their insatiable covetousness, the Apostle shows
the indivisible connection of godliness and contentment, and warns against the love of money,
which is not only for the individual, but the church, the root of many evils (vv. 6-10). In oppo-
sition to this bad state of things, Timothy must remain true to his high calling (vv. 11-16)
and fight the good fight of faith, remembering his own good confession, and that of his suffering
Saviour, as well as his hope of the glorious appearing of Christ. Here, perhaps, the Epistle
would fitly close; yet the thought of the richer members of the community draws out a
special warning from the Apostle’s heart (vv. 17, 18), whilst his love of Timothy compels
him once more to gather all his counsels in a strong, closing exhortation, which he then seals
with his benediction (vv. 19-21). ᾿
From this summary sketch, it appears that there is to be found here no systematic order
of thought, as, e. g. in the Epistles to the Romans and Ephesians, but a free, natural outpouring
of the Apostle’s heart. It is impossible to show any organic connection, but rather the varied
counsels of this letter remind us of pearls of varied color and size, yet strung on one threac.
The spirit remains one and the same in all these exhortations, so that the remark of our old
Srarxz is just: ‘ The style is plain, simple, and artless, yet pointed and impressive, as a father
§ 4. LITERATURE. 13
is wont to write to his son, caring more for the quality of the things than the nicety of the
words. Yet there shines everywhere a lofty spirit and a great truth, which a teacher, the
oftener he rightly reads and reflects on, discovers more and more.”
54, LITERATURE.
Beside the authors already named in the first General Introduction, we may compare Wir
sius: de vitd Timothei breviarium, in the Miscellanea Sacra, Il. Herborn, 1712, 2d ed. p. 557
et seg. T. A. ὙΥΕΘΒΟΒΕΙΡΕΒ: The First Epistle of St. Paul to Timothy, newly translated and
ecpounded, 1810. G. E. Luo: Epist. prim. ad Timoth. Grace cum comment. perpetuo, 1887,
J. BERRIMAN: ϑεὸς ἐῴφανερ. ἐν σαρκί, or, Critic, Dissertat. on 1 Tim. iii. 16. London, 1741.
J. G. Burxuarpt: Dissert. Theol. Inaug. de loco1 Tim. iii. 16. Lips., 1786. The Treatisa
on this Epistle, in the New Testament by O. v. Gzrtaon. Dr. H. 1. Hevsner: Practical Eupo-
sition of the New Test.,4 vols. Potsdam, 1859, containing both Epistles to Timothy; and others.
[In addition to the English expository works named in the General Introduction, we may
refer to a few which should be consulted in regard to the special topics of the first Epistle.
The history of the heresies in St. Paul’s time is handled with much ingenuity by Srantey:
Comm. on Ep. Corinth., whose theory, however partial as to the Gnostic traces in other parts
of the New Testament, has strong confirmation in the Pastoral Epistles. We should name
especially also Sonarr’s Apostol. Church, B. IV. ch. 8. This work, although of German
authorship, stands foremost in learning and ability among all which have been written in
our own language. Burron: Lectures, has given much light on the Jewish origin of these
heresies. See also, for some striking observations, the late commentary of T. L. Davizs:
Epp. to Ephesians, Colossians and Philemon. London, 1866. In regard to the primitive rule
of deaconess, v. Howson: Deaconesses, London, 1862, and the admirable volume of J. M. Lup-
tow: Woman's Work in the Church, London, 1866. The vexed question of Episcopacy and
Presbytery, as connected with these Epistles, has employed many writers in the English
Church; but as they are of more ecclesiastical than exegetical value, they are not here
mentioned.—Tz.]
THE FIRST EPISTLE OF PAUL
TO
TIMOTHY.
I.
Superscription, and wish for Blessing.
Cu. 1. 1, 2.
1. Paul, an Apostle of Jesus Christ [Christ Jesus]* by [according to] the com.
mandment* of God our Saviour,* and Lord Jesus Christ,‘ which is our hope;
2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from
od
our’ Father and Jesus Christ [Christ Jesus]° our Lord.
® [Latin : Incipit ad Timotheum prima. English Version: The First Epistle of Paul the Apostle to Timothy ; which
is a translation of the title in the Recepta.
1 Ver. 1.—{Xptorod Ἰησοῦ͵ instead of “Inc. Xpwor., the reading of the Recepta, and of Lachmann also.
Binaiticus has Χριστ. "Ino.—E. H.]
2 Ver. 1.—{xar’ ἐπιταγήν. So all the authorities.
&c.; cf. 2 Tim. i. 1.
Huther.—E- H.J
The
The Sinaiticus has κατ᾽ ἐπαγγελίαν = according to the promise,
But the true reading, doubtless, is the received.—E. H.}
3 Ver. 1.--[Θεοῦ σωτῆρος ἡμῶν ; the order of these words varies much in the later MSS.
See Tischendorf; so
Ver. 1.—Received text: Lord Jesus Christ. [Omitted by Lachmann and Tischendorf; found in the Sinaiticus.
In the Minuscules, καὶ is left out, or placed sometimes before δωτῆρος;
5 Ver. 2.—[juav; in the Recepta, but to be omitted; is omitted b
6 Ver. 2.—[Xptorod Ἰησοῦ ; 80 Lachmann and Tischendorf, suppo:
ous the same.—E. H.]
EXEGETICAL AND ORITIOAL.
Ver. 1. Paul. See, in reference to. his person,
the statements of the Acts of the Apostles, and the
preceding Pauline Epistles.—By the command-
ment, κατ᾽ ἐπεταγήν. The Apostle begins his work
thus, because he would enforce his apostolic author-
ity against heretical teachers. The same expression
occurs in Titus i. 3, and refers to the Divine commis-
sion of the Apostle, the foundation of which was
ϑέλημα ϑεοῦ, to which he alludes in other places, as
2 Tim. i, 1 (comp. Gal. i. 1). We do not, however,
discover in this an undesigned expression of his con-
fflence in the Divine origin and character of his
apostleship (Matthies). We believe, rather, that the
Apostle uses this word designedly, in order to give
to his admonitions their due authority.— God our
Saviour, σωτῆρος ἡμῶν (comp. Jude, 25; Luke i.
47). The representation of God the Father as Sa-
riour is peculiar to the Pastoral Epistles ; while in
according to Huther.—E. H.)
our author in his text.—E. H.]
d by the weightiest authorities. The Sinaiti-
the other Pauline Epistles, the name is usually given
to Christ. It is obvious that this name is applied to
the Father, in view of that which He has done,
through Christ, for the salvation of mankind.—Our
hope. One of those rich expressions which lose
their power and beauty in any paraphrase (comp.
Jobn xi. 25; Col. i. 27; Eph. ii. 14, and similar
passages). The conception is as little exhausted,
whether we consider Christ exclusively as the foun-
dation, or exclusively as the object of hope; rather,
both conceptions are to be so blended, that we shall
see in Christ the living centre of the Christian hope.
“ In eo solo residet tota salutis nostre materia ;”
Calvin, It is Christ, in and through whom alone our
hope in the Divine σωτηρία is realized.
Ver. 2. Own son in the faith, γνησίῳ τέκνῳ,
not κατὰ σάρκα, but ἐν πίστει: which last word
must not be joined with γνησίῳ, but with τέκνῳ,
and denotes the sphere in which the relationship has
grown between Paul and Timothy (comp. 1 Cor, iv
16
THE FIRST EPISTLE TO TIMOTHY.
14-17; Gal. iv. 19). Titus, in chap. i. 4, is greeted
with the same name of honor, κατὰ κοινὴν πία-
τιν. The Apostle feels inwardly moved to give
such prominence to the bond which unites him in
Timothy; and from this spring of inner love now
bursts his noble intercessory prayer. [The English
Version reads, ‘in the faith;” but it is better “in
faith.’ So Conybeare, and others, Alford and
Wordsworth, however, retain the former reading.—
W.]—Grace, mercy, and peace. A new charac-
‘eristic of the Pastoral Epistles, that mercy is named
in the salutation, while elsewhere St. Paul is wont to
entreat only grace and peace for his readers (com-
pare, however, Gal. vi. 16; Jude 2). It is not pos-
sible that a writer of fiction would have allowed such
slight deviatione ; he would rather have been careful
to copy, as literally as possible, the Apostle’s usual
form of salutation, This difference gives us an in-
ternal proof, in its degree, of the genuineness of the
Epistle. The chief motive by which the Apostle felt
himself compelled, from the fulness of his heart, to
join this third word to the other two, was doubtless
his own personal feeling, As his life drew nearer
its close, and he felt more deeply his weakness, his
coming end, the ἔλεος was the foundation of his
hope; and for Timothy, too, with grace and peace,
it was the one thing needful. “ Misericordia dicit
gratiam quasi teneriorem erga miserabiles, et hujus
misericordia divine experientia affert habilitatem ad
ministerium evangelicwn,” vers. 18, 16; Bengel.
We may call grace the highest good for the guilty,
mercy for the suffering, and peace for the struggling
disciple of the Lord. In its harmony, this ravish-
ing threefold chord expresses all the spiritual gifts
which the Christian should ask for himself and his
brethren.—Christ Jesus. Here, as very frequently
in the Epistles to Timothy, the official name, The
Christ, in which the Messianic promises are fulfilled,
is placed before the name of the historic person,
Jesus.
DOCTRINAL AND ETHICAL.
1, As it was not necessary for Timothy to be
assured of the apostolic authority of Paul, since he
had not the least doubt of it, it becomes more evi-
dent here that the Apostle attaches to it a high sig-
nificance, when it is named even in the beginning of
this letter. We often hear the superficial notion
advanced, that the Apostles, as the first witnesses of
the personal appearing of Christ, had some advan-
tage over later teachers, but that there is, after all,
no essential inequality. If this were true, the Pas-
toral Epistles would have, in many respects, an en-
tirely different character. We hear in them not
merely an elder teacher addressing his younger
brethren in office, not merely a spiritual father ad-
dressing his son, but an Apostle giving exhortations
to his youthful fellow-laborers, in a tone which ad-
mits no contradiction, and expects nothing but obe-
dience for Christ's sake in all he prescribes and
ordains (comp. 2 Cor. vii. 15, 16). If we once
admit that the spirit of truth was given to each one
(πρὸς τὸ συμφέρον, 1 Cor. xii, 7), it lies in the very
nature of the case, that with the munus apostolicum
qua tale, charismata were joined, which other teach-
era of the courck could not enjoy, or, at least, to the
same degree. The Lord, who has appointed some
apostles, and some evangelists (Eph. iv. 11, 12), has
by no means made the latter equal to the former.
This misconception of the principle of authority
begets the most unchecked wilfulness and private
opinion, and brings us not to the feet of the Apos
tle, but under the sceptre of every writer who may
place himself and his word above that of St. Paul,
The recognition of the apostolic authority is the best
palladium against the threefold enemy which assaila
the evangelical church in our day—Mysticism, Ra
tionalism, and Romanism; comp. P, JaLaGuyYeEr,
Inspiration du Nouveau Testam., Paris, 1851; espe
cially p. 61-89.
2. The recognition of Jesus Christ as our hope
involves, if it have any significance whatever, the
recognition of His real divinity, If the Lord be
nothing more than a mere man, a8 many modern
theologians represent, then we are not free to call
Him our hope, without narrowing greatly our con-
ception of its meaning. The Scriptures pronounce
a fearful judgment upon all who trust in an arm
of flesh; comp. Jer. xvii. 5, 6; Ps. cxviil. 8, 93
exlvi. 3.
8. The apostolic benediction, ‘‘ Grace, mercy,
and peace,” illustrates the character of the gospel,
as essentially different not only from the law, but
from every merely human and philosophic system of
religion. All grace, mercy, and peace which God
can bestow, come to us only through and in com-
munion with His Son, the Lord Jesus Christ; comp.
John xiv. 6,
HOMILETICAL AND PRACTICAL.
The significance of Paul’s title, the Apostle of
the Lord.—Paul the Apostle, for all ages and centn-
ries.—The calling of Paul to the apostolic office a
good to all Christendom.—The nature, foundation,
and value of the apostolic authority.—God the Sa-
viour of all men, but especially of those that believe
(1 Tim. iv. 10).—Christ the Lord of the Church—
Christ our hope: (1.) What does this name involve ?
(2.) What does it demand ?—Christ (1.) can be our
hope, for He is the true God; (2:) will be our hope,
for He is the Mediator between God and man; (8.)
must be our hope, for there is salvation in no other,
—The communion of saints.—The strong tie that
unites together spiritual fathers and their children.
The high value of the gospel blessings.—The grace,
the mercy, and the peace of God, in their relation to
the faith, the love, and the hope of the Christian.—
Jesus Christ the souree whence all spiritual blessings
flow to us.—What must the Christian ask first and
chiefly for his brethren ?
OstanpeR: If Paul be a messenger of God, we
cught to regard his writings as nothing else than
the infallible word of God (Luke x. 16).—No man
ought to preach without a due calling in the church
(Heb. v. 4).—Anton: The majesty of God can only
be constantly and lovingly manifest in the face of
Jesus Christ. If Christ be our hope, then we cer-
tainly must not rest our hope on the gaints, or on
our own merit, but recognize Christ as the orly Re
deemer.—The office and work of the preacher are
means by which spiritual sons and daughters are born
to God (Philem. 10).—Laner’s Opus bibl.: Every
believing reader of this benediction should put him.
self in the place of Timothy, and make it his own,
since he knows and honors God as his Father, and
Christ as his Lord.
CHAPTER I. 8-11.
IL
Jecasion for the writing of this Epistle—Preliminary description and condemnation
of the heretical teachers who had appeared at Ephesus, who misunderstood
equally the nature both of the Law and of the Gospel.
Cu. 1. 3-11.
3 As* I besought thee to abide still at Ephesus, when I went into Macedonia,
that thou mightest charge some that they teach no other doctrine, Neither give
heed to fables and endless genealogies, which minister questions [questionings]
rather than godly edifying ὮΝ dispensation of God]? which is in faith: so do.
Now the end of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned: From which some having swerved have
turned aside unto vain jangling; Desiring to be teachers of the law; under-
standing [considering] neither what they say, nor whereof they affirm. But we
know that the law zs good, if a man 88" it lawfully; Knowing this, that the
law is not made [set forth = posita] for a righteous man, but for the lawless and
disobedient, for the ungodly and for sinners, for the unholy and profane, for
murderers of fathers and murderers of mothers,’ for man-slayers, For whore-
mongers, for them that detile themselves with mankind, for men-stealers, for liars,
for perjured persons, and if there be any other thing that is contrary to sound
11 doctrine: According to the glorious gospel [the gospel of glory] of the blessed
~
© CH TO Or
10
God, which was committed to my trust [which I have been entrusted with].
1 Ver. 3.—[No apodosis to καθώς. Lachmann brackets vers. 5-17; but this scarcely meets the case. Perhaps wa
had better supply, with our author, at the end of ver. 4, so now also I exhort thee.
son.—E. H.]
So likewise Conybeare and Howe
2 Ver, 4.—Dispensation (Haushaltung), according to the reading οἰκονομίαν; instead of the οἰκοδομίαν of the Recepta,
which has scarcely any critical confirmation at all.
The reading οἰκονομίαν is supported by such weighty authorities
(mow also by the Sinaiticus), that its accuracy cannot be doubted. Matthdi says: ‘‘otkovouiar, ita omnes omnino met,
ae ti quidem, qui scholia habent, etiam in scholiis uti quoque interpretes edtti.
οἰκοδομίαν nihil nist error est typothe-
tarum Erasmi, § cum v confuso nisi Erasmus deliberate ita correxerit ad latinum: exdificationem ;” Huther.
3 Ver. 8.—[Lachmann, on the authority of A., reads χρήσητοι; the rest have χρῆται.
So also the Sinaiticus.—
"Ver. 9.--ἰπατρολῴαις, μητρολῴαις. Lachmann, Tischendorf, Sinaiticus, instead of warpa., wytpa.—E. H.]
EXEGETICAL AND CRITICAL.
Ver. 3. Besought. For the occasion and object
of this exhortation, see the Introduction, Timothy
must remain at Ephesus, προσμεῖναι (the same word
occurs in Acts xviii. 18), in order, by his presence,
to oppose the evil which was becoming apparent
there. The simplest explanation of this somewhat
singular phrase, is, that Paul had already, at Ephe-
sus, given this injunction to Timothy, and had then
left him in order to set out on his journey to Mace-
donia. According to Chrysostom, the form in which
this admonition is couched is a proof of the friend-
ly spirit of the Apostle towards Timothy: ‘ οὐ
γὰρ ἔιπεν : ἐπέταξα, οὐδὲ ἐκέλευσα, οὐδὲ παρῇνεσα,
ἀλλὰ TL; παρεκάλεσά σε.""---,ῥοταθ. In other places,
also, the Apostle speaks, without any personal desig-
nation, of those whom he calls upon Timothy to
oppose (vers, 6, 19; chap. iv. 1; 2 Tim. ii. 18).
Timothy knew them from his own experience, and
needed, therefore, no more exact advice. He was to
eharge them, not at once publicly (Matthies), yet in
an earnest and emphatic way, to teach no other doc-
trine than that which the Apostle had before deliv-
ered, Ἑτεροδιδασκαλεῖν (comp. chap. vi. 3; Tit. i.
13). The word indicates the strange elements that
may mingle with the teaching of the gospel, and
easily assume a character hostile to it. The same
warning Paul had already given, in another form, to
the elders of the church (Acts xx. 29). The pure
doctrine, in which men must steadfastly abide, is
naturally, in his thought, identical with his gospel
(2 Tim. ii. 8).
Ver. 4. Fables and endless genealogies
(comp. Tit. i, 14; 1 Tim. iv. 7; 2 Tim. iv. 4; Tit,
iii. 9). It is difficult to know with certainty what
piso: and γενεαλογίαι are here specially meant.
From all that we gather, however, in this Epistle, it
is most probable that reference is made to fables of
Jewish form and origin, which were endlessly spun
out, and had called forth much dispute in the-
church. ‘ Although there were many fables among
the heathen, yet the Apostle has in special view the
Jewish traditiones ; for it was asserted that Moses
had not written down all the mysteries revealed by
God, but had given much orally to the elders, by
whom they were handed down as a traditional law,
or Kabbala, although these Jewish notions were
mostly of their own invention, and in part, too,
drawn from heathen philosophy;” Starke. The
genealogical records here mentioned appear also to
have been mainly of Jewish origin, and, as we know,
were held in high repute, and gave occasion for
many useless and curious questions; although wa
need not entirely exclude a reference to the doctrine
of Emanation, taught by the heretical schools, The
ζητήσεις are nothing but the foolish questions (Tit.
iii. 9), which lead to strife and discord. This love
18
THE FIRST EPISTLE TO TIMOTHY.
of fables and genealogies is held by the Apostle in
such great aversion, because it furnished such mate-
rial for dispute, rather than for a right knowledge
of the essential way of redemption (οἰκονομία).
“ Μᾶλλον, non semper comparationis sed seepius cor-
rectionis et oppositionis nota est (comp. 2 Tim. i.
4);” Glassius, Most commentators agree that the
clause which begins the third verse should be under-
stood to close at the end of the fourth verse, with
an οὕτω καὶ νῦν παρακαλῶ, which certainly might be
most fitly inserted in this place. Otherwise it must
be supposed that the Apostle, after a long digression
(vers. 5-7), takes up again, at ver. 18, the thread of
the broken exhortation ; ver. 5 or ver. 12 forms no
perfect conclusion.
Ver. 5. The end of the commandment. It
is a question, whether reference is made to the com-
mand given by Paul, in ver. 3, to Timothy, or, in a
wider sense, to the Divine commandment in general,
which Timothy is to impress upon his hearers. The
latter is the more probable, since the Apostle begins
forthwith to oppose a false view of the Mosaic law.
“TlapayyeAla, practical teaching as the chief ele-
ment of the διδασκαλία ὑγιαίνουσα ; a contract to the
μῦδοι," De Wette.—End; Luther: The sum, as
this word designates that to which we are chiefly to
look, and toward which we are to strive. ‘‘The
ultimate aim of all the admonitions of the Christian
preacher should be practical—to call out a true
love;” Olshausen, Even to Timothy, Paul writes
very little of the mysteries of Christianity, that, by
his example, he may yet more put to shame this ger-
minal Gnosticism.—Charity out of a pure heart,
&c. Love, ‘tthe bond of all Christian virtues,” the
fruit of the tree, whose root, faith, is presupposed
as already existing, and commended at the close of
the exhortation. This love can only spring out of a
pure heart, cleansed from all selfishness and evil de-
sires ; out of a good conscience, which, being free
from the guilt of sin, and reconciled with God, can
then first love in truth; and from an unfeigned
faith—Unfeigned, ἀνυπόκριτος ; that is, no empty
thought or fancy, but a spiritual light and spiritual
life not consisting in words, but in a living assurance
of the heart, and proving its life in its fruits, With-
out real faith there is no good conscience ; without a
reconciliation of the conscience there is no pure
heart ; without a pure heart there is no true Chris-
tian love conceivable. Thus all are blended in the
closest union, [Alford: “It is faith—not the pre-
tence of faith, the mere Scheinglaube of the hypo-
erite. . . . Wiesinger well remarks, that we see that
the general character of these false teachers, as of
those against whom Titus is warned, was not so
much error in doctrine, as leading men astray from
the earnestness of the loving Christian life to use-
less and vain questionings, ministering only strife.”]
Ver. 6. From which... vain jangling.
Ὧν, that is, from the Christian dispositions and
virtues mentioned in ver. 5. The polemic character
of the Epistle of Paul appears immediately after the
statement of the τέλος τῆς παραγγελίας. The here-
tics were separatists, ἀστοχήσαντες ; they had failed
of the end which the Apostle has set forth—the
Bame word occurs in 1 Tim. vi. 21; 2 Tim. ii. 18—
and were thus astray in a false path, because they
had turned cis ματαιολογίαν. The etymology indi-
cates the meaning of this word, which, besides, is
found only here. (Tit. i. 10, ματαιολόγοι occurs).
Here is suggested that waste of words, that empty
talk, 2 ~bich there can be found no rational sense,
no unity of conviction. Compare the βέβηλοι
κενοφωνίαι (chap. vi. 20), and the βέβηλοι te
γραώδεις μῦϑοι (1 Tim. iv. 75. Tit. iii. 9). he
character of this vain jangling is more exactly de
fined by what immediately follows, in ver. 7.
Ver. 7. Teachers of the law, νομοδιδάσκαλοι,
not in a good, but in a bad, unevangelical sense of
this word; men who so mixed together law and gos
pel, that the latter was weakened, and who would
likewise force a Mosaic system upon the Christian, in
the notion that they themselves had pierced deeper
than others into its nature and spirit. It is the same
Jewish legalism, which, in its special relation to the
Gentiles, the Apostle opposes in Rom. xii, 17 and
Gal. vi. 20; because, in its inmost spirit, it is in
irreconcilable conflict with Christian truth and free.
dom. In the keenest way, throughout the following
verses, it is held up to view in its utter nakedness,
μὴ νοοῦντες, x.7.A. ‘* Bonus doctor debet esse intelli-
gens, simulque certus: istis, inquit Paulus, utrumque
deest ; Bengel. They themselves understand not
what they say, nor whereof they affirm. If we may
draw a distinction between these two expressions,
the former seems to mean the subjective opinions,
the expressed ideas, the fictions of these men; while
the second designates the objective views, the mate-
rial, on which they based their convictions with the
greatest confidence, but into which, according to the
assertion of Paul, they had no clear insight. So
also Raphelius: ‘‘ Qui neque ea, gue loguuntur satis
intelligant, neque quibus de rebus loguantur, con-
siderant.”. What these νομοδιδάσκαλοι held as to
the unaltered authority of the Mosaic law, rested on
their plain ignorance of the very purpose of the
law; which is therefore, in the 8th and following
verses, designedly placed by the Apostle in its true
light. It appears, also, from this whole argument,
that these heretics were not already separated from
the community, or in opposition to it—in which case
Timothy could bave had no further influence over
them—but they were still within its pale. It is wor-
thy of note, too, that they continually sought author-
ity in the writings of the Old Testament for their
half-heathen speculations,
Ver. 8. But we know. An authoritative
apostolic οἴδαμεν, of quite other worth than that of
the Scribes and Pharisees (John ix. 29, 31). The
Apostle places the declaration of his knowledge,
which he had learned in the school of the Holy
Ghost, against the arrogant view of the false Gnosis,
Perhaps its advocates had thought to raise a sus-
picion against him, as if he despised the law, or, at
least, denied it any real worth. He opposes to this
his doctrine, which he fully knows will be received
by Timothy—that the law is good (properly, beauti-
ful, καλός), and in itself blameless (comp. Rom. vii.
12); yet only on condition that every man use the
same lawfully, νομίμως, which was not done by these
heretics, A play upon the word; as if to say, that
the law must be fulfilled according to law. We
have special cause to be thankful that the true defi-
nition of the law has been so fully stated by Paul in
the Epistles to the Romans and Galatians, as rightly
to explain 1 Tim. i. 8-10. Nopiuws is the use of
the law by the man who allows it to exercise ita
proper office, who is brought by it to 4 knowledge
of his own sin and liability to punishment, “ Thig
knowledge will give us its spirit and intent-—not
room for idle questions and subtleties, nor for self.
deception through a feigned and outward righteous
ness. This lawful use of the law is meant by Christ
,
CHAPTER I. 8-11. e
when He promises life to those who keep the law
(Luke x. 28; chap. xviii, 20, ef seg.);” Von Ger-
lach. It is self-evident, also, that Paul in this place
speaks not of the hearer or the reader of the law,
but solely of ite application by its teachers, who may
we! reflect on the verses which follow.
ver 9. That the law is not made for a
righteous man. It is not strange that this passage
should at first awaken surprise in many readers, and
that, at the time of the Reformation, it should have
been controverted by Agricola. The first question
is, whom the Apostle means by this righteous man—
8 question which is at once answered by the antithe-
sis following it, ἀνόμοις δὲ, «.7.A. In distinction
from this, the person meant by δίκαιος may be one
whose life is righteous and moral according to the
requirements of the law. But since, according to
the invariable doctrine of the Apostle, all who are
under the law are also under the curse of the law, so
that by the works of the law no flesh can be justi-
fied (Gal. iii, 10; Rom. iii, 20), it follows, that by
the righteous Christian man must be meant one who
has been justified by faith in Christ, and wholly re-
newed by the Holy Spirit (justus per justificationem,
et per sanctificationem), Of such a man Paul says,
that the law is not made for him, νόμος οὐ κεῖται.
As the article is wanting before νόμος, it may be
thought that only a general proposition is stated as
to the nature and purpose of any moral code (Chry-
sostom, Brentano). But the mention of the gospel
in contrast with the law (ver. 11), and the argument
against the νομοδιδάσκαλοι (ver. 7), imperatively re-
quires us here to understand the Mosaic law alone.
On the omission of the article, see Wintr’s Gram-
mar, ix loco. This law, tken, is not made for the
righteous man; that is, it is not given to him, as
euch. When De Wette says, “ This view of the law
seems foreign to the Apostle,” he seems to for-
get entirely such passages as Gal. v. 18-23. The
thought, that the letter of the Mosaic law possesses
no more binding force for the redeemed in Christ, is
so entirely Pauline, that it forms one of the main
pillars of his whole doctrinal structure. It certainly
gives also a fulfilment of the law from the Christian
standpoint, as it is announced in Rom. iii. 313 viii.
4, and in other places. But in this passage the
Apostle expressly shows its meaning for the wholly
unconverted, in order to expose more clearly the
folly of those heretics who will put the law by the
side of, or even above the gospel, for the Christian.
(Augustin on Ps. i: “Justus non est sub lege, quia
in lege Domini est voluntas ejus ; qui enim in lege
est, secundum legem agitur ; ille ergo liber est ; hic
arrous.” Hooxrr, Eccl. Pol., B.1, 6. 8. “A law
is a directive rule unto goodness of operation. The
rule of Divine operation is the definitive appoint-
ment of God’s own wisdom set down within Himself.
The rule of natural agents that work by necessity is
the determination of the wisdom of God, known to
God, but not unto them. The rule of voluntary
agents on earth is the venture that reason giveth
concerning the goodness of those things which they
are to do... . Neither must we suppose that there
aeedeth one rule to know the good, and another the
evil by. For he that knoweth the straight, doth
even thereby discern the crooked. Goodness in
actions is like unto straightness; wherefore, that
which is done well, we term right.”—W.]—But
for the lawless. In contrast to this true spirit
of law, the Apostle now names a long list of evil-
doers, for whom the law remained in full force; a
list in which one familiar with the Pauline wr.tinga
will not expect completeness, systematic orcer, or
logical strictness, in its various conceptions; yet
which by no means lacks connection, and has clearly
this thought at the bottom, that they who are most
zealous for the law often most grossly transgress it
(comp. Rom, ii, 20), He names, at the outset, two
by two, six classes of wicked men—avduos καὶ
ἀνυποτάκτοις ; that is, such as care nothing for the
law, and have altogether refused obedience to it
(comp. Titus i, 6-10); ἀσεβέσι καὶ ἁμαρτολοῖς, god«
less (comp. Titus ii. 12) and gross sinners, who have
no fear of God in their hearts (comp. Rom. iv. 5;
v. 6). Here the hostile attitude toward God be.
comes more prominent, while the preceding two ara
violators of the law in general. ᾿Ανοσίοις καὶ βεβή-
λοις blend both the first conceptions, as the irre.
ligious and profane, here depicted, are alike de
spisers of the Holy God, and of His holy law. Here
follow, more in detail, certain specimina mali, from
which we may suppose that, with the exception of
the last vitium, ἐπιόρκοις, the various statutes of the
second table passed before the mind of the Apostle,
He names the murder of father and mother—those
who violate the first commandment with promise
(Eph. vi. 2), and grossly abuse their parents (πατρα-
rolas; ὃ τὸν πατέρα ἀτιμάζων, τύπτων ἢ κτείνων ;
Hesychius), J/furderer, consequently a breaker of
the sixth commandment, ἀνδροφόνοις ; in the New
Testament an ἅπαξ λεγόμενον. Further, those who
sin against the seventh commandment, commit forni-
cation with women (mépvois), or with the male sex
(apoevoroiras), comp. Rom. i. 27; both natural and
unnatural crime (comp, Levit, xix. and xxiii.) Then
follow transgressions of the eighth commandment,
here wholly concerning men—the sin of man-steal-
ing, specially forbidden in Exodus xxi. 16; Deut.
xxiv. 7; ἀνδραποδισταῖς, plagiariis, It was, besides,
no rare crime among the Greeks to steal boys or
girls, that they might be sold into slavery. Lastly
follow those who break the ninth commandment,
ψεῦσται, ἐπίορκοι ; such as deliberately speak false-
hood, or swear to a falsehood, or break an oath
already taken. By the following εἴ τε ἕτερον, καὶ 7.A.,
we may suppose meant transgression against the
tenth commandment, which is here omittec. We
find, however, in this catalogus criminum, no orderly
reference to the commandments of the first table ;
and Bengel has clearly gone too far, when he writes,
“ Paulus pro ordine decalogi hice nominat injustos.”
This is true only of the second half of the deca-
logue.—And if there be any other thing that
is contrary to sound doctrine. Sound doctrine
—one of the expressions characteristic of the Pas-
toral Epistles (comp. 2 Tim. iv. 8; Titus ii. 1, and
elsewhere). Not healthful doctrine is meant (Lu-
ther), nor a sound morality (Leo), but the Christian
teaching in general is approved in its inner sound-
ness, as opposed to the ματαιολογία of the heretics,
This phrase is used also to express those symptoms
of disease which St. Paul saw with grief springing
up in the church (comp. 2 Tim. ii, 17). [It is ob
servable that the word “wholesome” occurs nine
times in the Pastoral Epistles, and always in refer.
ence to doctrine ; ee
Ver. 11. According to the glorious gospel
...cemmitted to my trust. Κατά is not used
here for the more exact definition of sound doctrine,
as some have thought; for, in that case, τῇ would
have to be repeated before κατά; nor need it be
supposed in apposition to ἀντίκειται, which would
20
THE FIRST EPISTLE TO TIMOTHY.
give a very awkward conclusion. Verse 11 is an
addition, which refers to the whole preceding line
95 thought, and means that, according to the gospel
of Paul, the law has no other purpose than that fully
explained in vers. 6-10. The Apostle would have
us understand, that his view of the law is not the
fruit of his private opinion, but rather the true sum-
mary of the gospel committed to him. This qualifi-
eation of the gospel is really apologetic. The gospel
of glory, τῆς δόξης, not signifying ἔνδοξον (Heyden-
reich), in the sense of blessed, glorious doctrine, but
the gospel by which the glory of God in Christ has
become manifest to the world; whose especial and
chief substance is this Divine glory (2 Cor. iv. 4),
and indeed the glory of the blessed God, τοῦ μακα-
piov Θεοῦ (comp. 1 Tim. vi, 15), If God Himself be
blessed, then the revelation of His glory, which has
been proclaimed, not through the law, but through
the gospel, will be full of blessing. Perhaps the
repeated use of the epithet in this Epistle has a cer-
tain reference to the system of Aéons taught by the
heretics. This gospel is committed in trust to Paul,
ὃ ἐπιστεύϑην ἐγώ A peculiarly Pauline construc-
tion, on which, comp. Winer, Gramm. N. T., p.
40. In other places, too, the Apostle speaks with
warmth of tuis his dear prerogative; as Rom, xv.
16; Eph. iii. 8; Col. i. 25. Those who oppose the
genuineness of the Pastoral Epistles, are therefore
wrong in thinking such emphatic reference to his
person and his office at all extraordinary. The con-
sciousness which Paul had of his high calling, rises
with redoubled power as he contends with the here-
tics; and in this letter to his friend and scholar he
follows the warm outpouring of his spirit, not in a
logical order, yet in harmony with his whole thought,
as we read in vers. 12-17,
DOCTRINAL AND ETHICAL.
1, Two opposite views, in regard to the character
and condition uf the early Christian Church have
prevailed, with mure or less success, in our time,
both of which are disproved in the opening verses
of the first Pastoral Epistle. In the one view, it is
thought that the apostolic age was a kind of para-
disaic state of the young community—a state full of
love, and innocence, and purity; in contrast with
which the post-apostolic age seems a fall, like that
of our first parents (Thiersch, and others), In the
other view, there was at first only a chaos of mani-
fold parties and tendencies, out of which there
gradually rose, in the second century, after many
conciliatory efforts, the harmonious structure of the
Catholic church (Tiibingen school), But the little
we have already learned from the Epistle to Timothy
aeither favors the one nor the other view. It is
apparent that already, soon after A. Ὁ. 60, heresies
and factions sprang up in the church, hostile to the
original spirit of Christianity, which the Apostle be-
lieved that he must oppose with all his energy. We
find that the germs of Gnosticism, whose formal
development we can trace in the second century
ander manifold shapes, were already broadcast in
the second half of the first century. But, on the
other hand, this error appears only as a fleck of rust
on the pure metal of that truth, earlier taught and
fully acknowledged. We see the Apostle, clothed
with an authority which no one can defy with impu-
nity, and rising high above the strife af parties, His
gospel is no other in substance than that proclaimed
his fellow-Apostles, and by his and their co
ee His ee becomes the sharp but healthfu.
corrective of the errorists, who have gained head se
early; and it remains the norm of its development
for the church, in the second and the succeeding
ries.
a The characteristic marks of the heretics of the
first century rise here already to our view. A sickly
search after the discovery of the unattainable, with
a thankless misconception of simple truth ; an undua
valuing of lesser things, with a depreciation of the
essentials of Christianity; a striving after their own
honor, while they cared little for the edification of
believers ; a fastening of their own philosophic theo.
ries on the falsely-interpreted letter of the Scrip.
tures, whose spirit they sadly misconceived ; a denial
of the practical nature of Christianity, while its real
freedom is abused as an allowance to the flesh; a
falsehood as to the special relation between the law
and the gospel of Christ ;—all these symptoms of
disease are found anew, in countless forms, among
the sectaries and heretics of later days.
8. The Apostle is alike removed from the one.
siced view either of a love without faith, or of a
faith without love. He will neither have the fruit
without the tree, nor the tree without the fruit. He
knows only the one requiremeit of the gospel—
love; yet only the love blossoming in a heart puri-
fied through faith. Here, as afterwards more fre-
quently, purity of faith and purity of conscience are
linked in their inmost relationship.
4, “Love, out of a pure heart.” &c. In thia
statement of the chief requisite of Christianity there
is confirmed the essential unity of theology and
morality, whose arbitrary separation so often does
unmeasured injury to each, and has kept many from
the right understanding of the gospel.
5. We have here a weighty help toward answer-
ing the question, how far the Mosaic law has a bind.
ing power. But fully to understand the Apostle’s
mode of thought upon this subject, the Epistles te
the Romans and Galatians must be specially com-
pared. Here, also, Paul appears the same glowing
and zealous advocate, as he had before shown him-
self, of the right of Christian freedom. While he
exalts the worth of the law in its own proper sphere,
beyond any disparagement, he shows its entire in-
sufficiency whenever it is placed by the side of, or
above the gospel.
6. We find the chief forms of Judaism in the
time of our Lord, again existing in His earliest
church—Pharisaism and Sadduceeism. Against this
united power of selfrighteousness and unrighteous.
ness, the disciple no less than the Master is pledged
to bear the sword of the Spirit with all power (Matt,
xvi. 6).
7. A precept, of the first importance in pastoral
theology, is here given by the Apostle to the preach-
ers of the Word. It is not enough to preach the
truth free from all error; but they are also bound to
contend with every energy against error. Persecu-
tion of heretics is indeed unchristian and unevane
gelical, and its frightful traces remain on many ἃ
page of Church history, marked with blood and
tears, Yet he would be no less to blame, who, like
Timothy o ruler in the church, capable of large in
fluence, should allow the errorist to go unchecked
and remain satisfied, if not himself corrupted by the
leaven of error, The bee which has lost its sting
can produce no more honey. The saying of Calvin
is that of every true witness of Jeeus Christ : 2
CHAPTER
- 12-17. 2}
dog barks loudly when one seizes his master; and
should I be silent when the truth of God is as-
sailed?” Polemics against leading heretics ought
not to be the chief staple of gospel preaching ; nor
should this be wholly and always lost sight of.
. HOMILETICAL AND PRACTICAL
No doctrine should be permitted or preached in
the church but the unadulterated apostolic doctrine.
—The relation of Mythology to Christianity—The
difference between the holy ‘‘ mystery of the gos-
pel,” and a sickly mysticism.—A sermon whose first
and last fruit is strife and dispute, instead of the
promotion of the Divine way of redemption, is
thereby self-condemned.—The sum of the command-
ment: (1) No Christianity without love; (2.) no
Christian love without purity of heart; (3.) no
purity of heart without a good conscience; (4.) no
good conscience without an unsullied faith_—How
far we may swerve from the end of the Divine reve-
lation, even when we believe ourselves very near to
it.—The attitude of the Christian toward the law.—
Among the confessors of the gospel there were and
are at all times (1.) some, who are neither under the
law nor under grace; (2.) others, who are indeed
under the law, but not yet under grace; (3.) others,
who are under grace, and no more under the law.—
The worth of the law as a bar, as a mirror, as a seal,
[German: Riegel, Spiegel, u. Siegel.|—For whom the
law is given, and for whom not.—The Christian re-
deemed from the curse of the law, so that the right-
eousness required by the law is fulfilled in him.—
Every gross or slight, open or concealed immorality,
is directly opposed to sound doctrine.—A noble
eulogy of the gospel: (1.) The gospel of the glory
of God; (2.) this God, the blessed God; (8.)
through this blessed God, the ministry of the gospel
is entrusted to a man like Paul.—Every estimate of
the law that does not accord with the gospel of Paul
deserves to be rejected—The ceaseless alternation
of Lega‘ism and Antinomianism in the Christian
Church: (1.) Its traces; (2.) its causes; (3.) its
import; (4.) its only remedy.—[Ienatius: ᾿Αρχὴ
μὲν mloris, τέλος τὲ ἀγάπη. Faith the beginning
but love the end, or final cause.—W.]
__ Starke: OsIANDER: The pure doctrine is a great
gift of God, therefore it is to be guarded well; a
costly loan, therefore to be well laid out,—Lanan’a
Opus Bibl.: Pure doctrine and a godly life must
always go together.—Hepincer: What helps nos
growth in godliness, we ought to banish from church
and school.—Anton: If the enemy cannot else lead
us astray in our Christianity, he sings to us of high
things, which common Christians do not know.—-
Lange’s Op,: Theologians must especially care
that they do not become loose talkers, and thus
corrupters of others.—In nothing is pride more per
ceptible, more hurtful, and perilous, than in spiritua
things.—Every preacher of the gospel is also a teach.
er of the law; for the gospel shows how man can
and ought to hold the law of God in the gospel way.
—QuESNEL: Gospel doctrine does not so hold up
faith as to bend the law (1 Cor. ix. 21).—Sins must
not be judged by human fancy, but according to the
law and the gospel.—Sins that are forbidden in the
law, are also contrary to the gospel (Rom. iii, 31).—
Anton: Iii the office of preacher, the whole ain
must be to know the gospel as a gospel of the glory
of God (2 Cor, iv. 6).
[Cupworrn, Sermon I: Christ came not into
the world to fill our heads with mere speculations, to
kindle a fire of wrangling and contentious dispute,
whilst, in the mean time, our hearts remain all ire
within toward God. Christ was vite magister, not
schole ; and he is the best Christian whose heart
beats with the purest pulse toward heaven; not he,
whose head spinneth out the finest cobwebs. Ink
and paper can never make us Christians—can never
beget a new nature, a living principle in us—can
never form Christ, or any true notions of spiritual
things, in our hearts, A painter that would draw
a rose, though he may flourish some likeness of it in
figure and color, yet he can never paint the scent
and fragrancy.—Donne, Sermons: As the soul is
infused by God, but diffused over the whole body,
and so there is a man; so faith is infused from God,
but diffused into our works, and so there is a saint,
Practice is the incarnation of faith; faith is incorpo
rate and manifest in a body by works.—W.]
I.
The Apostle’s communication upon his calling to the ministry of the gospel, and
upon the grace, in its high significance, which was glorified in him by his con-
version.— Doxology.
Cu, I, 12-17.
12
And‘ I thank Christ Jesus our Lord, who hath enabled me, for that he
13 counted me faithful, putting me into the ministry; Who was before’ a blas-
phemer, and a persecutor, and injurious [insolent]: but I obtained mercy,
14 because I did ἐΐ ignorantly in unbelief,
15 exceeding abundant with faith and love
faithful saying [Faithful is the saying], anc
Christ Jesus came into the world to save sinners ; 3
Howbeit for this cause I obtained mercy, that in me first
16 amongst whom am I].
And [But] the grace of our Lord was
which is in Christ Jesus. This is a
and worthy of all acceptation, that
of whom I am chief [first
[é«, sianer] Jesus Christ might shew forth 81" long-suffering, for a pattern te
22
THE FIRSY EPISTLE TO TIMOTHY.
17 [of ?] them which should hereafter believe on him to life everl
the King eternal [of ages], immortal, invisible, the only wise [
de honor and glory for ever and ever.
1 Ver. 12.—xai is wanting in A. F. G., and others, and upon this
the other hand, it is retained by Tischendorf. It is not in the Sinaiticus.
The authorities are in favor of τό.
2 Ver. 18.---ἰ Τὸν mpor., Recepta.
Sinaiticus.
cuits; not in the Sinaiticus.—E. H.
3 Ver. 16.--[πᾶσαν ; ἅπασαν is the reading adopted by modern critics.
4 Ver. 17.—Received text: μόνῳ σοφῷ; wherefore, also, Luther ;
F. G., and others, Griesbach removes σοφῷ from the text
σοφῷ is also not in the Sinaiticus. [‘The English Version,
EXEGETICAL AND CRITICAL.
Ver. 12. And I thank, &c. Criticism asks how
this sentence can have any just connection with the
rest, and finds in this prominent setting forth of the
apostolate a ground of doubt. Psychology might
better ask, whether a man like Paul, in a familiar
letter, could withhold such an expression, since in
ver. 11 he had begun to speak of his high preroga-
tive. Besides, this personal allusion is the less out
of place, because, among the heretics at Ephesus,
there were some certainly who sought to undermine
the authority of Paul by allusions to his former his-
tory, or even by venturing doubts of his miraculous
calling from the Lord. This reference to himself
was, again, most appropriate, as an illustration from
his own living experience, of his statement in vers,
8-11, in relation to the law and the gospel—Who
hath enabled me. We need not refer this exclu-
sively to ability for the conversion of men (Bengel),
or for the endurance of trial (Chrysostom), or for the
doing of miracles (Mack), althongh none of these
need be left out. Without any limitation, Paul re-
fers here to the Divine power which he had in every
way received, from the time of his calling to the
present. ‘“ Quo verbo non modo intelligit, se det
manu principio esse formatum, ut idoneus ad munus
suum foret, sed simul complectitur continuam gratice
subministrationem. Neque enim satis fuisset, semel
esse fidelem declaratum, nisi eum perpetuo auxilio
confirmasset Christus ;” Calvin.—F'or that he...
into the ministry, πιστόν με ἡγήσατο. Fidelity
is the trait especially required of the ministers of the
gospel (comp. 1 Cor. iv. 2), Thus the Lord counted
Paul faithful—in other words, saw in him one who
would prove faithful; and this was the mark of
Christ’s trust, that He had given him such an office,
Séuevos eis διακονίαν ; just as a proprictor gives one
of his dependents a striking proof of his confidence,
when he makes him steward over the rest. The
omniscient Lord of the Church foresaw Paul’s fidel-
ity, and sanctified him as a chosen instrument. That
the Apostle regarded this fidelity not as of his own
merit, but as a gift of grace, appears from 1 Cor,
vii. 25,
Ver. 13. Who was before, ἄς. A fuller con-
fession of his former character, in order to express
more clearly the ground of his thankfulness (ver.
12).—Blasphemer, against the name and truth of
the Lord (comp. Acts xvi. 11).—Persecutor, of
Christians, both in word and in deed (comp. Acts
xxii, 4; Gal. i, 13)—Injurious, ὑβριστής, (comp.
Matt. xxii. 6; Rom. i, 30), “The last phrase
strengthens the preceding, as it refers to the abuse
springing from arrogance and contempt of others ;”
Wiesinger—But I obtained mercy, &. Not
only because he obtained forgiveness of sins, but
Tov was probably an attempted correction of the text.
asting. Now untc
alone wise] * God,
Amen.
account has been left out by Lachmann. Oa
80 also Lachmann, Tischendorf, and the
After ὄντα Lachmann inserts pe; Tischendord
So also in the Sinaiticus.—E. H.]
“To the alone wise.” On the ground of A. D.}
; and his example has been almost universally followed.
like Luther, ‘only wise.’”—E. H.]
because, also, he was called to the apostolic office,
established in it, and counted faithful; ver. 12, And
why? Because I did it ignorantly, in unbe-
lief. The Apostle does not at all deny that his un-
belief was sinful, and thus deserving of punishment;
he here refers merely to the one fact, which should
mitigate this just sentence. The ἄγνοια in which he
had lived made forgiveness possible, since he had
not yet begun to sin against the Holy Ghost (comp.
Luke sii. 45; xxiii, 34; Matt. xii, 31, 82). His
ignorance did not at all merit forgiveness, but it left
the possibility of it, without impairing the holiness
and righteousness of the Lord. The positive ground
of this act of mercy lay, at last, altogether in the
Divine grace (comp. ver. 14 and Titus iii. 5). [‘‘ How
could Christ have judged St. Paul faithful, when
a persecutor? Some of the schoolmen, as Aqui
nas, suppose that πιστός is said by anticipation of
St. Paul’s future character, ex provisis meritis >"
Wordsworth.—W. |
Ver. 14. And the grace of our Lord was
exceeding abundant, sreperAedvace—the only in-
stance in which this word is found in Paul. When
he speaks of sin (Rom. v. 20), he there uses the
word ἐπλεόνασεν ; when, on the contrary, he tells of
the mercy bestowed on him, he adds this most sig-
nificant ὑπέρ. It is as if he wrestled with speech,
fully to utter his overpowering feeling —With faith
and love, which is in Christ Jesus. Faith—
not a childlike trust in God in general, but a faith
whose object is Christ; here, as commonly in the
Epistles of Paul, a faith united with love to Christ,
“ΕΝ οὐ the love that Christ has and exercises, but that
which He imparts to men” (Olshausen), This faith
and this love are ἐν Χριστῷ Ἰησοῦ, because Jesus
Himself is their centre (comp. Col. i. 4), And when
the Apostle says that the grace of the Lord was ex-
ceeding abundant, with faith and love (μετά), he
does not consider the process or the effects of this
grace, but that personal, inward life in men which
accompanies it: indicatur, m..d., quasi comites
Suisse illius χάριτος (Leo). Through this faith and
this love he had reached the real possession and
enjoyment of the mercy with which the Lord, of His
free grace, had enriched him,
Ver. 15, Faithful saying, &. Bengel: “ Πισ-
tés, fidus, gravissima prefandi formula. Scit
Paulus, quod dicit et de quo confirmet ipsaque ser
monis simplicitate refutat secus docentes, eo commua
niora tractans, sed decore, quo abstrusiora affecta-
bant alii. Sie quoque;” Tit. ii. 1—And worthy
of all acceptance, πάσης ἀποδοχῆς, worthy of be
lief without any reservation whatever, The Apostle
means an acceptance frorn which every doubt is ex.
cluded, and which thus acts through the intellect ag
well as the heart—That Christ Jesus, ἄς The
expression, came into the world, has its full ex
CHAPTER I. 12-17,
23
osition in the truth of our Lord’s preéxistence
comp. John xvi. 32), The word κόσμος is here to
be understood not in a moral, but in a physical
sense, as an opposite to the higher moral order of
the world. Paul states the object of this incarnation
without any limit whatever; for which reason, too,
the article is omitted, ἀμαρτωλοὺς σῶσαι (comp.
Luke xix. 10; Rom. v. 6). The Pauline concep-
tion of σωτηρία is not opposed to a state of unhap-
piness in general, but to a lost state: ‘ Subest in
hoc verbo emphasis, nam qui officium Christi esse
fatentur salvare, cogitationem tamen hance difficilius
admittunt, quod ejusmodi salus ad peccatores perti-
neat, Semper enim abripitur sensus noster ad
respectum dignitatis, simul atque indignitas apparet,
considit fiducia ;” Calvin—Of whom I am chief.
In a psychological view, it is noticeable how much
trouble commentators have taken to turn aside from
the clear import of this word, being more concerned,
apparently, for the honor of Panl than he was him-
self. The best of these explanations may be found
in De Wette. But whoever believes that a personal
confession like this exceeds the bounds of truth,
proves that he has very little conception of the
humility and love of the Apostle, who freely allows
that he is chief in the long catalogue of sinners, be-
cause he knows his own sin better than that of others,
and gladly, too, esteems others better than himself
(comp. 1 Cor. xv. 9; Phil. ii. 8; Eph. iii. 8).
Ver. 16. Howhbeit, for this, &c. In propor-
tion to the depth of his humility, he rises now in
boldness of faith. Should any one wonder that such
grace had reached the chief of sinners, Paul sets
against this the cause (ἀλλά), and shows the world-
wide significance of his own conversion. So great a
sinner had for this very reason reccived grace, iva
Χριστὸς Ἰησοῦς ἐνδείξηται τήν ἅπασαν μακροϑυμίαν.
—Long-suffering. The Divine attribute of the
Lord, whereby He does not at once punish the sin-
ner, but prolongs the opportunity of repentance.
In the pardon of one less wicked than Paul, this
grace could not have shown its full glory; but in
him, τῷ πρώτῳ, is revealed ἢ ἄπασα μακροῦ.) 80 that
Paul’s conversion appears a very marvel of the love
of Jesus Christ for sinners. How much farther the
purpose of this miracle reaches than to the Apostle
and his contemporaries, is evident from what imme-
diately follows.—For a pattern to them... to
life everlasting. By the word ὑποτύπωσις, which
is used again only in 2 Tim. i, 13, is denoted the
original, normal, typical character of the event
(τύπος, Rom. v.14; ὑπόδειγμα, 2 Pet. ἢ. 6). Paul
stood before the eyes of all after generations as a
witness to the power, the grace, and the love of the
Lord ; so that the greatest of sinners need not doubt
that grace. The Lord had dealt with him as the
king of a rebellious city, who should release at once
the rebel chief; asa physician in an hospital, who
should cure the most diseased; so that thenceforth
no guilty, no sick, need doubt the possibility of
grace and salvation.’ In this sense Paul was a type,
τῶν μελλόντων πιστεύειν ἐπ᾿ ἀντῷ ; “not so much in
himself as an object of faith, but rather in his trust-
ful belief, as the perfect assurance of our salvation,”
Rom. ix. 33; Matthies. The aim of this believing
trust appears again from what immediately follows:
eis ζωὴν αἰώνιον. See, in Bengel, another less proba-
ble relation of the thought. It is not strange that,
when the Apostle gives to this grace toward him a
significance so great for all coming ages, his heart
rises in a hymn of thanksgiving (ver. 17). And no
13
wonder, also, that he speaks so fully here of his
highest privilege ; for not by the law, but the gospel
only, could he praise the mercy of the Lord to him,
and to so many after him. Thus this whole confes.
sion serves also as the confutation of the heretics,
who had placed the former above the latter (comp.
vers, 6-10).
Ver. 17. Now unto the Hing eternal, τῶν
αἰώνων. According to some, King of the worlds;
αἰῶνες is here taken in the sense of Heb. i. 2; 80,
e.g., Leo: regem totius mundi. It is better, how-
ever, on account of the preceding τῶν μελλ. moT.,
to suppose that the Apostle had in his mind not the
conception of space, but that of the succession of
ages. Only in the process of time can the typical
significance of the conversion of Paul (ver. 16) be
fully realized ; and God is the King of all the ages,
in whom the later believers are brought together.
The conception that the kingdom of God is an eter-
nal dominion, lies not so much in the words τῶν
αἰώνων (Wiesinger), as in the following ἀφϑάρτῳ.
It may be that this lofty yet rare expression (it
occurs only in the Apocrypha of the Old Testament ;
comp. also Ps. cxlv. 13) may have flowed the more
readily from the pen of the Apostle, because, in this
letter, he opposes those heretics of Gnostic tendency
who were wont to speak of Along in an entirely dif-
ferent and fanciful sense.—Immortal (comp. Rom.
i, 28 and 1 Tim. vi. 16), who alone has immortality
—Invisible, not only who is not seen, but who, in
the nature of the case, cannot be seen (comp. John
1.18; 1 Tim. vi. 16; Heb, xi. 27).—Only. Zope
with μόνῳ is a spurious interpolation, probably trans-
ferred from Rom. vi. 27.—Forever and ever
(comp. Gal. i. 5; Phil. iv. 20). [Most recent Eng-
lish expositors agree with the German in reject-
ing cop@; 6. g., Alford, E'licott, Conybeare.—W.]
This doxology, if compared with others, shows in
every feature such a Pauline character, that it de
serves to be placed among the evidences for, not
against (Schlciermacher, and others), the genuine-
ness of the Pastoral Epistles.
DOCTRINAL AND ETHICAL.
1. It is admitted that Paul was wont to regard
the whole history of the Divine revelation, under the
old covenant, from a typical and symbolic stand-
point. The creation, for instance, of the man and
the woman, the first sin, the life of faith in Abra-
ham, the relation between Sarai and Hagar, the pas-
sage of the Israelites through the Red Sca, and their
fortune in the desert, are not isolated historic facts,
but point with higher significance to great truths, or
to ever-recurring laws (see 1 Cor. x. 1, &c.; Gal. iv.
93, and elsewhere). In the same manner he consid.
ers the event of his own conversion, It stands
before his view as a mirror, which images the mercy
of the Lord to the greatest sinner in all succeeding
times, This thought gives us the point of view from
which we must always regard the most striking ex-
amples of Christ’s power. The Lord works not only
dynamically, but symbolically; and every new act
of His might and love is a sign of what He will con-
tinually repeat in still higher measure. ;
2. The conversion of Paul is one of the highest
revelations of the majesty and power of the Divine
grace. We see in it a grace not only overpowering
and searching, but forgiving, strengthening, and
purifying. It is alike clear what are the natural and!
24
THE FIRST EPISTLE TO TIMOTHY.
insurmountable burriers in the reception of this grace ;
as where one sins wilfully, so that there remains no
more offering for sin (Heb. x. 26), Had Paul had
no ἄγνοια, his forgiveness would have been quite im-
possible, since, in that case, he would have committed
a sin unto death (1 John v. 16, 17), by which the in-
ward link of connection with the Divine mercy, salva-
tion, and atonement would have been entirely wanting.
8. We find a self-revelation like this of Paul, on
a larger basis, in the confessions of 5. Augustin. It
is worth our study, in an ethical view, to compare,
with this feeling of personal unworthiness, the gross
Pelagian self-conceit of Rousseau’s confessions. It
is this union of the deepest humility with the most
unshaken faith, that unlocks the secret of such sin-
gular grandeur of character in Paul.
4. “Christ Jesus came into the world,” &.—a
gospel within a gospel; as John iii. 16; 1 John iv.
9, 10, and several other places. Observe how sim-
ple the Apostle’s confession of faith becomes, as he
draws nearer to the close of life. In the great an-
tithesis of sin and grace, all is finally resolved. The
gospel a glad message for the lost; this is all, but
this is enough. Here is exactly seen the accord, on
one side, which the gospel finds, and, on the other,
the discord against which it clashes.
5. As with Paul, so with many since, we see how
the worst foes of the truth, after their conversion,
have become its strongest witnesses. Thus, 8. Au-
gustin ; later, John Newton; in the history of mis-
sions, Van der Kemp, and many others.—The natu-
ral cause and deep significance of this fact.
6. If the conversion of a single Paul called forth
such a hymn of thanksgiving, how much louder will
it resound when the kingdom of God is come, and
all His wonderful ways for the redemption of the
manifold millions are revealed before all saints.
HOMILETICAL AND PRACTICAL.
No higher ground of thanksgiving than for con-
version to the truth——The great contrast between
‘the once and the now in the life of Paul. How far
it must be repeated with every Christian.—The glory
of the minister of the gospel whom the Lord has
eounted faithful, and has placed in office.—The dif-
ference between pardonable and unpardonable sin.—
How far the ignorance of unbelief is self-condemned.
—tThe conversion of Paul an evidence of the power
of grace: (1.) No fall so deep that grace cannot de-
scend ¢o it; (2.) no height so lofty that grace cannot
lift the sinner to it—The inseparable union of grace
on the side of the Lord, and of faith and love on
the side of the sinner.—Faith and love no merito-
rious cause of grace, but only the means through
which it is appropriated.—That “mercy has been
given to me,” the highest boast of faith—What
grace works in the sinner, before, in, and after his
conversion.—In what way the Christian, after the
attern of Paul, must look back on his early errors:
(1 With thanksgiving for his redemption (ver. 12);
2.) with constant humility (vers, 18-15); (3.) with
unshaken and steadfast faith ; (4.) with glad glorify-
Ing of the Lord (ver. 17).—The great end of the
manifestation of the Son of God in the world.—The
gospel a glad message, which (1.) embraces all sin-
ners ; (2.) is worthy of all acceptance.—Paul a pat-
tern of the deepest humility, united with the greatest
faith.—‘* Of whom I am chief”: (1.) How far can
each one repeat this word for himself? (2.) why is
this confession necessary? Without it, (a) there is
no desire for redemption ; (2) no delight in redemp-
tion; (6) no knowledge of the worth of redemp-
tion.—What can the greatest sinner learn for his
encouragement and guidance from the pardoned
Paul ?—God the King of the ages: (1.) He swaya
them with His mighty will; (2.) He outlives them
on His eternal throne.—The glorification of God the
highest end of redemption.—The conversion of Paul
a worthy subject for the glorifying of God on earth
and in heaven (comp. Gal. i. 24).
“Of whom I am chief,” a beautiful preparatory
theme for the Holy Supper. ‘‘I have obtained mer
cy,” an appropriate subject for the celebration of thé
Supper itself. ‘Now unto the King eternal,” a fit-
ting topic for the sermon of thanksgiving, where, as
through Holland, it is preached after the celebration
of the Supper. Ver. 12 specially suited for an ordi-
nation, or for a church festival.
Srarke: Lanor’s Op.: In the work of our
conversion, we must ascribe nothing to our own
power, but all to God (Phil. ii. 13), Every teacher
must be sure of his Divine call to the office (Acts
xx, 28).—Although he who is justified knows that he
has forgiveness of sins, still he regards that time of
his life with a constant feeling of shame; yet this
will be joined with a spirit childlike and resigned to
the will of God.—OsranpER: The grace of God ia
the richer and more abundant the greater our trans
gressions have been, when we have repented truly
and from the heart (Rom. v. 20).—As often as the
example of a converted sinner is offered in the sa-
ered Scriptures, our faith in the forgiveness of sins
should be strengthened.—Is God an eternal King?
We need not fear that tyrants will drive Him from
the throne of His majesty. Since He cannot die, let
us fly to Him in all our trials, and reflect, God still
lives !—HrusnerR: Because Paul acted openly and
sincerely as a persecutor, God accepted him. Here
the saying of Johnson applies: “1 love a good
hater ;” 2. ¢., I love one who, with true, frank con-
viction, is opposed to me.—Christianity is for sinners,
not for the righteous.—The long-suffering forbearance
of God toward the unbelieving.—What incalculable
results may come from the conversion of a sinner !
Vers, 12-17. The Epistle for the seventh Sunday
after Trinity, in the Grand Duchy of Hesse, and
elsewhere: Brck: Mercy meets us as (1.) the
ground; (2.) the way; (3.) the end.—Linpemann:
How encouraging a faith is this faith in the mercy
of God! It awakens us (1.) to sincere humility ἢ
re to steadfast patience ; (8.) to heartfelt repose ;
(4.) to a thankful joy—Scumattz: The blessednesa
of grace.—Att: Man in his rejoicing over the gra-
cious work of God.—Natorp: What deep cause we
have to humble ourselves before God.—Ap. Monon;
The signs of a true conversion shown in the exam.
ple of Paul: (1.) What it is; (2.) what its purpose;
(3.) how it originates. See his third sermon on Paul,
in the introduction of the work already mentioned.
{Jeremy Tayior: This consideration St. Paul
urged as a reason why God forgave him, because
he did it ignorantly. For heresy is not an error
of the understanding, but of the will. And this
is clearly insinuated in Scripture, wherein faith and
a good life are made one duty, and vice is called
opposite to faith, and heresy opposed to holiness,—
Bisnop Haty: “ ΤῸ save sinners.” Add, if thou wilt
“whereof I am chief.” Thou canst say no worse of
thyself than a better man said before thee, who, in the
right »f asinner, claimed the benefit ofa Saviour.—W.]
CHAPTER I, 18-20,
IV.
Paul exhorts Timothy to fight the good fight, and strengthens this exhortation by
referring him to the falling away and condemnation of’some, two of whom he
mentions by name,
Cu. 1.
18
which went before on thee, that thou
18-20.
This charge I commit unto thee, son Timothy, according to the prophecies
by [in] them mightest war’ a good war.
19 fare; Holding faith and a good conscience; which some having put away com
20 cerning faith have made shipwreck:
whom I have delivered unto Satan,
blaspheme.
Of whom is Hymeneus’ and Alexander ;
that they may learn [be taught] not te
1 Ver, 18.—[orparevn. Recepta, Lachmann, Tischendorf, Sinaiticus, otparevon.—E. H.]
2 Ver. 20.—[{Sinaiticus, Ὑμένεος.
EXEGETICAL AND CRITICAL.
Ver. 18. This charge I commit unto thee,
παρατίϑεμαι, committo tibi ; yet not ut auditoribus
proponas (Bengel); for it is obviously a precept for
the official life and work of Timothy himself. Here
the Apostle, after his more personal disclosure (vers.
5-17), returns to his original exhortation (vers. 3, 4),
and again directly addresses Timothy, whom he has
for awhile lost sight of. The question, what παραγ-
γελία properly means, is differently answered by
commentators. It seems best to seek the answer in
the clause immediately following, ἵνα orpar., k.7.A.,
and thus to explain ἵνα as a particle referring to the
object. Thus Matthies, De Wette, Wiesinger, Hu-
ther, and others. It is not so much a command, in
the strict sense of the word, as a tender, fatherly
counsel, that Timothy shall show himself a true sol-
dier of Jesus Christ, and so fulfil the high expecta-
tions that were justly cherished concerning him.
We notice here that Paul already employs military
figures (Otto). Παραγγελία is used of a military
command; ΧΕΝΟΡΗΟΝ, Hell. 11. Paul, in a Chris-
tian sense, assigns to Timothy the command against
the heretics. —According to the prophecies
which went before on thee. Heubner: ‘ Ac-
cording to the good hopes which thou didst awaken
in thy youth—hbopes that wise, devout men ex-
pressed of thee, and likewise prophetically foretold,
as Staupitz in the case of Luther.” Instead of this
superficial view, we have every reason to refer these
words to the χάρισμα τῆς προφητείας in the Christian
‘Church at the time of the Apostle, and to compare
it with 1 Tim. iv. 14; 2 Tim. i. 6. Prophesyings
are here, as always in the New Testament, spoken of
as the fruit of a supernatural influence of the Holy
Ghost; and we can easily conceive that such utter-
ances were not wanting at the solemn ordination of
Timothy to the ministry of the Gospel. These
prophesyings went before in him (προαγούσας ἐπί
σε), preceding his entrance upon his Christian
course; and Timothy would turn this hope to shame,
lf he shewed himself untrue to his calling. Ἔν
αὐταῖς, in conformity to them. The view, that those
prophesyings were the weapons which Timothy must
put on for the conflict, seems too artificial, and not
strictly Pauline; it is simpler to regard them as the
But in 2 Tim. ii. 17 it has Ὑμέναιος---ἴϑ commonly received spelling.—E. H.]
rule which must determine his conduct, or, if we
will, as the limits within which he must act.—War
a good warfare. De Wette is too general: ‘‘ That
thou, in the conduct of thy office, demean tbyself
worthily and bravely.” Far more happily Luther:
‘‘That thou therein do a knightly work.” Στρατεία
here does not mean the conflict of the Christian life
in general, but the conflict as a leader in the church,
which Timothy was to wage specially against the
heretics of his day. It is a warfare, in a strict sense
of the word, under the banner of the King of kings.
For a correct understanding of the figurative expres-
sion, comp. 2 Cor. x. 4; Eph. vi. 10-18; 1 Thess,
v. 8; 2 Tim. ii, 8, 5.—Chrysostom: διὰ τί καλεῖ
στρατείαν τὸ πρᾶγμα; δηλῶν, ὅτι πόλεμος ἐγήγερται
σφοδρὰς πᾶσι μὲν μάλιστα δὲ τῷ διδασκάλῳ.
Ver. 19. Holding faith and a good con-
science. In the contlct which we wage outwardly
against the enemy, our chief concern is with the
inner state and disposition of the heart. Ἔχων is
here to be taken in the sense of κατέχων, as the
participial connective denotes the manner in which
Timothy must follow the exhortation (ver. 18). That
faith is here set forth as a weapon, as Eph. vi, 16
(according to Matthies), is improbable, on account
of the inner connection of πίστιν and συνείδησιν
ἀγαϑήν. The Apostle simply means that Timothy
shall guard both—that is, shall hold fast, and not
renounce them. There is thus the same connection
of faith and conscience here as in ver. 5. Unbelief
is with the Apostle not theoretical, but practical—
bound with the inward state of our moral life, as ia
shown by what immediately follows—Which some
having put away, &c. The sense is: through the
defilement of a good conscience, some have lost not
only this, but also the faith which they before pos-
sessed. “Hy τινὲς ἀπωσάμενοι ; which—Z. 6., a good
conscience—some have rejected, as a troublesome
creditor whom they will be rid of at any cost.—
Have suffered shipwreck. Ναυαγεῖν is a word
used in Greek, Roman, and Hebrew writers, and
common with us to denote severe, irrecoverable
losses. It is only found in the New Testament, in
its proper sense, in 2 Cor. ii. 25, and here in a
figurative sense. Should it be thought that the
|image of a shipwreck had in the preceding ἀπωσά.
μενοι passed before the mind of Paul, then a good
26
THE FIRST EPISTLE TO TIMOTHY.
conscience must be regarded not as the rudder
(Mack), but as the anchor (Wiesinger), with whose
loss the whole vessel is ruined, The proposition,
περὶ, 6. accus., denotes especially what they had lost
in the wreck, “ MMetaphora a naufragio, sumpta
aptissime quadrat, nam innuit, ut salva fides ad
portum usque pervenit, navigationis nostre cursum
bona conscientia regendum esse, alias naufragii esse
periculum, hoc est, ne fides mala conscientia tan-
quam gurgite in mari procelloso immergatur ;” Cal-
vin,
Ver. 20. Of whom is Hymeneus and Alex-
ander. Hymeneus ; perhaps the same mentioned
in 2 Tim. ii. 17. Alexander ; probably not the same
mentioned in 2 Tim. iv. 14 as 6 χαλκεύς, since, in
this case, the excommunication would have the ap-
pearance of personal revenge; perhaps we should
refer it to the Ephesian named in Acts xix. 88, who,
without doubt, was well enough known to Timothy.
—Whom I have delivered unto Satan. The
formal sentence of excommunication, by which any
were separated from the church and given over to
the powers of darkness which ruled in heathendom
(Col. i, 18 and 1 Cor. v. δ). Here, as in the pas-
sages just cited, the Apostle seems to point mentally
εἰς ὄλεῶρ. τῆς σαρκός, aS may be inferred from the
following ἵνα maidevs., «.7.A., which, however, should
not be regarded as the effect of the ban of the
church per se, but rather of a just, divine recom.
pense. That the Apostle here speaks only of what
he had done in his own mind (Planck, Matthies), is
mere conjectire, The expression admits of no other
explanation than that of a fact already completed,
which he either for the first time disclosed to Timo-
thy, or for good reasons mentioned again.—That
they may learn, ἵνα παιδευϑῶσι, with the added
thought of the chastisement which, in the view of
the Apostle, ought to restrain them from a repetition
of the blasphemy which, without doubt, they had
already uttered against God and Christ. ‘ Facto
fidet naufragio, blasphemice periculum adest ;” Ben-
gel. [The phrase here used may probably have
been drawn from the formula of excommunication
used in the apostolic church. Alford thinks the
delivering to Satan ‘an apostolic act for the pur-
pose of correction, which might or might not be
accompanied by extrusion from the church,” Vide
in loco. But the solemn strength of the phrase
seems hardly to admit the idea of a lesser penalty,
The kingdoms of Christ and of Satan are conceived
of as two opposites, Augustine well calls this dis-
cipline of excommunication, “ Medicinalis vindicta,
terribilis lenitas, charitatis severitas.” Ad Liter,
Petilian. 8, 4.—W.]
DOCTRINAL AND ETHICAL.
1, As the life of the individual Christian ts a
constant warfare, so may the life of an upright min-
ister of the gospel be specially regarded from this
point of view; and above all, in the days when error
lifts its head boldly and arrogantly, as in the time of
Timothy. There is, however, a false lust for strife,
ag a false love of grace, against which the young
minister of the word cannot be too earnestly warned.
Siziing suggestions as to the way in which he must
wage the καλὴν στρατείαν, and guide his official life,
may be found in the old, well-known work of J.
Vatentiy Anprei, entitled, “The Good Life of a
Righteous Servant οὐ the Gospel,” which is referred
to by Herper, in his “ Lettcrs on the Study of The
ology,” and is still worthy of study. His contrast
of the good and bad teacher ought not to be forgot
ten: ‘ Preeceptor bonus ducit, dum malus trahit 3
lucet ille, hie offuscat ; docet ille, hic confundit 5
regit ille, hic impellit ; excitat ille, hic deprimit
oblectat ille, hie angit; format ille, hic destruit,
Paucis dicam: nisi preceptor ipse liber, imo biblio
theca, et museum inambulans sit, nisi laboris brevia
rum et manubrium, nisi linguarum artiumque re
pertorium et formula, nisi insuper patric et ecclesios
ornamentum audiat, non sapit ad ingenium nostrum,
Nam libros repetere et exigere, ad laborem agere et
stimulare, precepta, regulas dictaque obtrudere, cujua
vis est ; summam rei monstrare, facilitatem aperire,
applicationem adhibere, usum docere, exemplo pra
ire, denique ad Christum omnia referre, hoc opus,
hie sudor Christianus est, quem nulle orbis opes re-
penderint.” See Hacznpacn’s ‘‘ Lectures on the
History of the Reformation,” in loco.
2. The Pauline conception of the inner relation
of faith and conscience is of the highest significance,
As unbelief nearly always leads either to grosser or
more refined immorality, so not rarely it begins fror
an immoral ground, at least when faith existed be
fore. This conception is thoroughly Pauline; comp
Rom. 1. 21; and, again, our Lord’s own view of it,
John vii, 17. It is a deep mental truth; for it is far
too common to represent faith or infidelity as a mat-
ter of abstract opinion, Gospel truth is no mere
work of the understanding or the memory; the light
of the gospel is life, and its work is power. It can
only then be grasped, when knowledge and affection
and volition are joined, so that the thought has root
in the affections, and activity in the will; as, re-
versely, an action severed from Christian knowledge
and affection can never be Christian. It would be
interesting to study the history of heresies from thia
point of view, and to seek the deepest moral ground
of the greatest errors. On the other hand, it is
obvious that a conscientious, moral life, is essential
to the stability of the life of faith, Compare the
essay of Ep, GupER on “ The Scriptural Doctrine of
Conscience ;” Theol. Stud. und Kritik., 1857; Orro,
p. 98.
8. What Paul says of Hymeneus and Alexander,
shows us how highly he valued church discipline,
and how much the looseness and indifference of
many churches in this respect directly contradicta
his spirit and example. Yet it should be noticed,
that he only resorted to this in extreme cases, and
then solely with the view to effect reformation by
such punishment, and to save the soul from eternal
harm. The inquisition of the Roman Church is thus
as fully condemned here, as the indifference of many
members of the evangelical church,
HOMILETIOAL AND PRACTICAL.
The Christian life, as well as that of every true
minister of the gospel, a warfare.—Wo to the herald
of the gospel who does not fulfil all that is justly
expected of bim.—Faith lost, all lost.—The ‘inner
connection of faith and conscience, of the religious
and moral life-—The shipwreck of faith : (1.) How
easily one can suffer shipwreck ; (2.) how disastrous
the end.—The sight of another’s apostasy ought to
lead us to greater diligence, to greater truth and
watchfulness.—Ecclesiastical discipline: (1.) Its prine
ciple; (2.) its right; (8.) its purpose; (4.) its
CHAPTER Π. 1-7.
2
mode; (5.) its limits—Even the punishment of sin
may be transformed into blessing.
Srarke: Lanee’s Op.: Our spiritual strife does
not cease, but lasts as long as we live, for our spirit-
ual enemies never die.—What the eye is to the
head, and the heart to the body, the conscience is to
faith and to a complete Christianity.—It is very ten-
der, and must therefore be well guarded.—lIt is not
an unavoidable necessity that any should fall away
from the grace of God, but rather it is possible and
necessary to abide therein to the end (1 Cor. xv. 18).
—OsianpeR: The departure of Hymeneus and Alex-
ander from the pure doctrine, shows that some will
always fall away, although the servants of the church
fulfil their office truly (2 Cor. xi, 28). The Romieh
excommunication is different from the apostolic, ag
darkness from light ; for it does not come from Goa
but is rather a work of Satan; not against the ene.
my, but to destroy the friends and wituesses of the
truth (John xvi. 2, 3)—Hsvpyer: The remem
brance of the hopes of a former teacher is a great
stimulus, an earnest call to be and to do what others
have expected of us.—It is a grave truth: sinful life
leads to unbelief; religion becomes doubtful; it is
for our interest to doubt. Strive, then, earnestly to
abide in communion with Christ.—Chastisements are
healing messengers of God for the recovery of
men,
Vv.
Exhortation to supplication for all men, especially for those in authority.
Cu. I. 1-%,
1 I exhort’ therefore, that, first of all,” supplications, prayers, intercessions,
2 and giving of thanks [thanksgiving], be made for all men; For kings, and for
all that are in authority; [,] that we may lead a quiet and peaceable life in all
8 godliness and honesty.* For this ¢s good and acceptable in the sight of God our
4 Saviour; Who will -have all men to be saved, and to come unto the knowledge
5 of the truth. For there is one God, and one mediator between God and men,
6 the man Christ Jesus; [,] Who gave himself a ransom for all, to be testified * in
7 due time. [,
an apostle
Whereunto [In respect of which] I am ordained a preacher, and
speak the truth in Christ,° and lie not) [I speak the truth in
Christ, I lie not] ; a teacher of the Gentiles in fuith and verity.
1 Ver. 1.--ἰ παρακαλῶ ; παρακάλει, G.—evidently, as Huther says, a conjecture for the sake of giving to the Apos
Ἡ.]
tle’s address to Timothy the form of a command.—E.
Ver. 1.--[ἰτπρῶτον πάντ. ; not, at the beginning or opening of public service (C. and H. after Chrysostom), but
“before all things’”—as the author, who follows Huther, observes, the words are to be connected with παρακαλῶ.--
word to express the sense of the Apostle here.
Ο. and H.: “gravity.” German Version:
3 Ver. 2.--ἰσεμνότητι. If the English word respectability had not lost its meaning, it would perhaps be the proper
Dignity is too stately. Vulgate: ‘ castitate.”
“ Ehrbarkeit.””
Calvin: ‘“‘honestate.””
The word means an estate or condition of honor, &c,
founded upon the possession of the corresponding moral quality, honesty.—E. H.]
Ver. 6.—[7d μαρτύριον ; omitted by A., and rejected by Lachmann.
article. In some MSS. οὗ was written before τὸ wap. The omission from A. is certainly singular.
It stands in the Sinaiticus without the
The sense is much
better with than without the words, Tischendorf retains them. Huther says that Lachmann did; but this is a mis-
take—at least, they are not in the large edition of 1850.—E. H.]
5 Ver. 7.—The words of the Recepta, ἐν Χριστῷ, are wanting
been left out by Griesbach, Scholz, Lachmann, Tischendorf, and others.
[They are not in Murpocx’s Syriac Translation.—H, H.]
ix. 1. The Sinaiticus has retained them.
EXEGETICAL AND CRITICAL.
Ver. 1. I exhort therefore, that, first of all.
There is not a marked connection between this and
the former chapter, but the Apostle passes simply
from the general command (ver. 18) to the special,
and states at once what in his view is especially im-
portant. The whole of the second chapter contains
precepts concerning the Christian Church. Vers.
1-7 declares for whom and on what ground public
prayer ought to be made; vers, 8-15 how men and
women should conduct themselves in this respect ;
and, indeed, the last portion is not without some
more precise suggestions as to the calling of women
in general.—I exhort therefore, παρακαλῶ. The
Apostle now personally counsels Timothy what he
must do to fight a good fight in his pastoral office,
in A. 1.1 Ε΄ G., and others, and for this reason have
Perhaps they were introduced from Rom.
and what should be his first task in his relation
to the church, Πρῶτον must not be joined with
ποιεῖσϑαι (Luther), but with παρακαλῶ ; οὖν is here
a connective, which joins the exhortation to vers,
18, 19, and was necessary on account of the digres-
sion in ver. 20, [The English Version reads: “2
exhort therefore, that, first of all.” This reading ia
sustained by many expositors, as Luther, Calvin
Bengel, and later, among the English, Conybeare
But Alford adopts the same reading as is here given
“T exhort first of all ;” so also Heydenreich, Mat-
thies, Wiesinger, De Wette, Huther, Ellicott.—W.]
The ground on which the Apostle chiefly urges these
intercessions can be only probably determined. Per
haps, in time of persecution, they had been some
what neglected, or were less earnestly conducted by
the believers at Ephesus, after they had left thei
2é
THE FIRST EPISTLE TO TIMOTHY.
first love (Rev. ii. 4); perhaps some persons had
been excluded by party spirit, or by the want of
unity. Whatever the reason, the Apostle exhorts
that intercessions be made for all men—for mankind
in its wholeness.—Supplications, prayers, inter-
cessions, the giving of thanks; four words which
mark the earnestness and comprehensiveness of all
Christian petitions. In respect to the first three, the
words of Calvin are of value: ‘‘ Vegue tamen super
vacanea est verborum congeries, sed mihi videtur
Paulus consulto tres voces in eundem finem simul
conjungere, ut precandi studium et assiduitatem
magis commendet et vehementius urgeat.” As to the
meaning of the εὐχαριστία, the Apostle elsewhere
teaches that Christian devotion, as is implied in its
nature, must at all times be accompanied witb thanks-
giving (1 Thess. v. 17, 18; Col. iv. 2). The view
that the Apostle in each of these words would desig-
nate a special kind of prayer, is as arbitrary as the
opinion that this is a mere empty tautology. But
since one and the same subject is here denoted by
different words, we may at least attempt to reach a
more exact definition, That arbitrary exegesis into
which many earlier and later commentators have
fallen, will be entirely avoided if we study the gram-
matical force of the language. δέησις, from δέομαι,
egeo, signifies generally a prayer which springs from
the feeling of want; προσευχή, a petition, not with-
out regard to whom it is offered, like the preceding
word, but distinctly addressed 1o God; comp. Phil.
iv. 6; ἔντευξις (from ἐντυγχάνω = adeo aliquem)
means not intercession in and for itself (comp. chap.
iv. 5), but here, where ὑπὲρ πάντ. ἄνδρ. follows, it
signifies prayer offered not so much for our own
needs, as on behalf of others; εὐχαριστία, finally, is
thanksgiving joined with all before, both for preser-
vation from evil, and for the good in which men
rejoice. Those for whom all such prayers are made
are not only Christians, but Jews and heathen like-
wise ; and the whole exhortation, therefore, is op-
posed to an unchristian exclusiveness.
Ver. 2. For kings, and for all that are in
authority. After this general injunction, some are
named who need a special place in public prayers.
There is no designation of Antonine and his associate
tulers (Baur)—which, certainly, would be internal
evidence of the spuriousness of the Epistle—but a
general designation of the class, including the Ro-
man emperor then or afterward living, and all under
him invested with high office (comp. Rom, xiii. 1)—
That we may; not a statement of the character of
the prayer, but of its purpose ; and this, too, not in
the subjective, but objective view. The Apostle
does not mean that the church should be influenced,
through such petitions, to lead a quiet and peaceable
life under authority ; but he supposes that God, who
guides the hearts of kings as the water-brooks (Prov.
xxi. 1), will, in answer to the prayer of the church,
move the hearts of kings, and of all in authority, to
leave Christians at rest.—A quiet and peaceable
life. No immoderate striving after the crown of
martyrdom, but a quiet life to the glory of God, is
the highest ideal. According to Olshausen, ἤρεμος
denotes an inward, ἡσύχιος an outward rest; but
others differ. It is most desirable that Christians
should thus pass (διάγειν) their lives in all godliness
and honesty. [The word rendered honesty should
be gravity, according to Alford, Conybeare, and oth-
ers, It should be remembered, however, that hon-
esty, at the time of our English Version, came nearer
than now to the idea of honorable or respectable,
which lies at the root of ceuvdrns.—W.] These last
two words mark the sphere of the Christian life.
Εὐσέβειᾳ, a word which, with Paul, occurs only in
the Pastoral Epistles, and denotes our disposition
toward God; σεμνότης, an expression also peculiar
to the Pastoral Epistles, refers to the outward rela
tion of the Christian toward his fellow-men, Wie
singer justly remarks, from a manuscript note of
Olshausen, that a strong light is thrown on this
whole exhortation, when we recal the conduct of the
Jews shortly before the destruction of Jerusalem,
It had been already enjoined in the Old Testament
that the Jews should pray for their Gentile rulers
(comp. Jer. xxix. 7; Ezra vi. 10). The custom re-
mained among them, Augustus ordered that a lamb
should be offered for him daily in the temple; and,
until the destruction of Jerusalem, this usage lasted ;
but the Zealots regarded it as a Divine worship, and
demanded that the offering should cease. JOSEPH.,
De Bello Jud. ii. 11. [This injunction of St. Paul
became the rule of the early church ; and it is intere
esting to trace it in the prayers for kings found in
almost all the primitive liturgies. Ziturgia Basilit,
Goar, Rit. Gree, pp. 171, 178; Liturgia Marci,
Renavpor, Lit, Orient., tom. 1, p. 183; Miss, Sar-
ish. Missa pro Rege, Lit. Gallic, MaBILLon, p. 246.
Chrysostom informs us that it was the custom, in his
day, to offer daily prayers for kings and all in au-
thority. Hom. 6 in 1 Tim. The prayers for the
royal family, in the English Version, although they
do not appear to have been translated from any very
ancient offices, are yet, in substance and expression,
conformed to the primitive. See Patmer, Orig.
Liturg. We have here the true reverence of law
which Christianity teaches, But we are never to
confound this, or like maxims—e. g., Rom, xiii. 1—
with any theory of the divine right of kings, or with
‘““passive obedience” to any tyranny, as has been
done by some divines. The political duty of men in
a Christian state cannot be the same with that of the
primitive church under a Nero.—W.]
Ver. 8, For this is good and acceptable;
τοῦτο 80. παιεῖσϑαι ἐντεύξ. The Apostle now adds
various motives (vers, ὃ-- 7) toward obeying the ex-
hortation given in vers, 1,2. The first is, that every
such prayer is good in and for itself, καλόν ; it shows
the true Christian spirit which marks the professor
of the gospel; it yields us the enjoyment of that
privilege named in ver. 2. It is again, as a second
motive, ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν Θεοῦ.
This is God’s will; it befits His desire and purpose ;
it is already expressed in the name σωτήρ, and this
appears clearly from the following (vers. 4, 5). Our
Saviour wills that all should be saved; and thus we
pray for all, as the objects of His gracious will.
Ver, 4. Who will have all men to be saved.
Paul teaches not only here, but in other places (comp.
Rom. viii, 32; xi, 32; Titus ii, 11), that the de-
sire of God to bless all sinners ig unlimited, yet it
can be only in the ordained way of faith. And here.
perhaps, he affirms it, in order to maintain this
doctrine plainly against every Gnostic limitation of
salvation, as well as to give a fit motive for prayer.
For, had God willed the contrary of what is here
revealed, it would be foolish and fruitless to pray for
the welfare of others, when perbaps this or that per
son might be shut out from the plan of salvation.
Yet more, the Apostle speaks here of the ϑέλειν of
God in general, not of the βούλημα, which regards
believers (Eph. i. 11). It is therefore entirely need.
less, by any exegetical gloss, to limit the expression,
CHAPTER II. 1-7.
2
all men, or to understand πάντας ἄνϑρ. in the sense
of all classes of men (which would make ver. 1 an
absurdity)—Unto the knowledge of the truth;
properly, not all truth, not even all religious truth in
general, but Christian truth, This added clause
explains through what means the σωθῆναι of all men
must be wrought,
Ver, 5, Flor there is one God... the man
Christ Jesus. The ground of the general redemp-
tive plan of God is here so shown (γάρ) as to give a
third motive in justification of Christian interces-
sions; the unity of person whence the plan of uni-
versal salvation has gone forth, and through whom it
is completed, The unity of God, which the Apostle
clearly declares in other places (Rom. iii. 29, 30;
1 Cor. viii. 4; Eph. iv. 6), is here placed distinctly in
tke foreground, to show how arbitrary is any limit of
Christian intercession ; the unity of the Mediator, to
prove that the Jew has not the least advantage over
the heathen, since both must be saved in one and
the same way. Meotrys, He who stands between
God and man, in order to effect a new union (comp.
Gal. iii, 20): “inter Dewm atque homines medius
constitu‘us ;” Tertullianus. When Paul calls Him,
finally, with special emphasis, the man Christ Jesus,
it is not absolutely necessary to infer that he was
opposing the heresy of Docetism (Huther), although
such a purpose is quite possible and probable, when
we think how early the real manhood of the Lord
was doubted (1 John iv. 3), and what high dignity
the first Gnostics ascribed to Mons and to angels,
The thought, too, is genuinely Pauline (see Rom. v.
15; 1 Cor. xv. 81; Phil. ii. 7,8; Heb. ii, 16, 17),
and it is most fitting in this place, since the Lord,
had He not been real man, could not have been
also μεσίτης ; while, again, the ἀνϑρώπων just before
called out almost involuntarily this emphatic ἄνϑρω-
TOs.
Ver. 6. Who gave himself. This expresses
the mode in which the Mediator has fulfilled His
office, and the universality of the redemptive plan.
Has given, δούς, comp. Gal. i. 4; Titus ii. 14. The
voluntary character of the offering of the Lord is
here, as often before, set forth by the Apostle; and
although he does not speak in express words of this
sacrifice in his death, yet it follows from the very
purpose of the Mediator to give a ransom for all;
since the price of redemption could be nothing less
than Himself, His blood, and life. ᾿Αντίλυτρον,
somewhat stronger yet than the usual λύτρον (Matt.
xx. 28), since the idea of an exchange, which lies in
the substantive itself, gains special force from the
preposition (Matthies). In connection with ἀντί-
λυτρον, ὑπέρ is not, in this place at least, sim-
ply to be understood im commodum (Huther), but
here the idea of substitution must be firmly held.
This one ransom weighs more than all the souls in
whose place it is reckoned; and here, too, these
souls are spoken of as πάντες. See further under
Doctrinal and Ethical thoughts. [It appears by no
means just, either on exegetical or doctrinal grounds,
to draw the idea of substitution from this passage.
The phrase ἀντίλυτρον simply includes the meaning
of satisfaction, freedom purchased by a sufficient
ransom. Undoubtedly the truth of a vicarious sacri-
fice in its living sense, Christ in us and we in Him,
is the blessed truth of the word of God. But it has
been the vice of theology always to lower this holy
mystery of a Divine love and sacrifice to a commer-
cial contract. The cur Deus homo of Anselm can-
not explain that mystery so truly to the Christian
reason or heart, as the few words of St. John tha
Divine: “God is love. God so loved the world,
that He gave His only-begotten Son.” And it may
be well for any who read this image of St. Paul, to
weigh the following profound sentence of Coleridge +
“Forgiveness of sin, the abolition of guilt, through
the redemptive power of Christ’s love, and of His
perfect obedience, is expressed, on account of the
resemblance of the consequence in both cases, by the
payment of a debt for another, which debt the payer
bad not himself incurred. Now the impropriation
of this metaphor (i. ¢., the taking it literally), by
transferring the sameness from the consequents to
the antecedents, or inferring the identity of the causea
from a resemblance in the effects, this view or scheme
of redemption, grounded on this confession, I believe
to be altogether unscriptural ;” “‘ Aids to Reflection,
ἌΡ ον. 19, on Spirit. Relig..—W.]—To be testi-
fied in due time; τὸ μαρτύριον καιροῖς ἰδίοις. Lu-
ther: “That it should be preached in his own
time;” Vulgata: “‘cujus testiinonium temporibus
suis confirmatum est.’ Chrysostom, and other
Church fathers, incorrectly understand the suffering
and death of the Lord as itself the μαρτύριον. But
the idea (Huther) that the reference is to the preach
ing of the gospel, which has now been sent at a fit-
ting time, seems alike arbitrary, since in this case the
beginning of ver. 7 sinks almost to flat tautology,
We think, rather, that μαρτύριον should here be held
in apposition to ἀντίλυτρον ; to wit, that the Apostle
calls this sacrifice of the Lord in death for our ran-
som the great μαρτύριον ; the witness of the truth
stated in ver, 4, which is raised above all doubt
through this blessed revelation of grace. Since this
offering is made, there cannot be any further ques-
tion whether God wills the salvation of all, The
Apostle does not speak of a testimony which he is
the first to affirm, but one to which God has given
witness already in His Son; and in ver. 7 he first
alludes to his own personal connection with it.
“Innuitur testimonium redemtiocnis universalis ;”
Bengel.—In due time, καιροῖς ἰδίοις ; that is, in
the time foreordained by God, and for this reason
most fitting; in other words, in the πλήρωμα τ.
καιροῦ (Gal. iv. 4); comp. 1 Tim. vi. 15; Acts xvii,
26; Titus i, 2.
Ver. 7. Whereunto I am ordained. Ets 6,
ad quod (testimonium, sc. annunciandum) ; another
remembrance of his apostolic calling and dignity, as
cbap. i. 12. Paul points to the universal character
of his calling, as proof of the universality of Divine
grace; and this again as the great motive to pray for
all.—A preacher; this general design of his call-
ing is denoted by a name suited to all messengers of
the gospel, and precedes the specific official title,
ἀπόστολος.---Ἰ speak the truth, &c. (comp. Rom.
ix. 1). A solemn adjuration, which, in view of so
weighty a matter, and the many personal misjudg-
ments concerning Paul, is quite appropriate here,
and may well awaken confidence, not distrust. Al-
though this digression has no logical force, it agreea
well with a friendly, confiding letter like this, where
his heart speaks in the most artless manner.—A
teacher of the Gentiles. A more exact state.
ment of the special sphere in which he is called to
the work of his apostolic office. This mention of
his peculiar gift lends new force to his exhortation
to pray for all men.—In faith and in verity. Not
only in true faith (Heydenreich, Mack, De Wette),
but both conceptions are to be closely distinguished,
Faith (a noteworthy var'ation, ἐν πγεύματι), means
30
THE FIRST EPISTLE TO TIMOTHY.
faith in Christ, which is the great personal motive in
the life of the Apostle; truth, that objective Chris-
tian truth itself, which is known and received by
faith, The preposition ἐν seems, as often, to denote
the means whereby the Apostle sought to reach the
appointed end. That the words are to be taken as a
formal assertion, like ἀλήϑ. λέγω (ver. 6), is not
probable,
DOCTRINAL AND ETHICAL.
1. The doctrine of Christian intercession, which the
Apostle teaches with such heartfelt power, breathes the
whole spirit of Christianity. The Lord Himself com-
mended it, even for our enemies (Matt. v. 44). Thus,
too, James, who was so fully quickened by the spirit
ef his glorified Master (James v. 16); and it is evi-
dent how strongly, and how often, Paul enjoins
the intercession of the brethren, That the early
Christians likewise earnestly kept this apostolic pre-
cept, and, even amidst the worst persecutions, did
not cease to pray for kings and for those in author-
ity, is clear from the early liturgies, as well as the
testimony of apologists and church fathers. Thus,
ὁ. g., TERTULLIAN, Apol., cap. 80: “ Manibus ex;
pansis oramus pro omnibus imperatoribus vitam
illis prolixam, imperium securum, domum tutam,
exercitus fortes, senatum fidelem, populum probum,
orbem quietum, et quaecumque hominis et Cesaris
vota sunt.” And Potycarp, ad Philipp., cap. 12,
says: “Pro omnibus sanctis orate. Orate etiam
pro regilus, et potestatibus et principibus, atque pro
persequentibus ct odientibus vos, et pro inimicis
crucis, ut fructus vester manifestus sit in omnibus,
ut sitis in illo perfecti.” With this practice of
Christian prayer, the Apostle exhorts believers to
lead a quiet and holy life; and in this he shows his
confidence, tbat such prayer for the community will
obtain a blessing from God ;—an unreasonable hope,
if he speaks only of an influence on our own minds,
not a supernatural power in prayer. This injunction
is thus an indirect proof that there is not only a sub-
jective, but also an objective connection, granted
and assured of God, between prayer and its effects.
2. According to the express teaching of the
Apostle, Christianity is the great instrument of sal-
vation for all men. If the word ἐκκλησία is rightly
understood, the saying, extra ecelesiam nulla salus,
has a sound sense. The right of Christian mission-
ary work is grounded in this faith. The universality
of God’s plan of redemption is the mightiest spur of
that Christian humanity which embraces all men,
It is impossible, therefore, to be truly human, if one
is not truly Christian; and it is alike contradictory
to profess ourselves truly Christian, without being
human.
8. “God wills that all men should be saved.” It
is a sorry dogmatism which would weaken the proof
given in this passage for the universality of the plan
of redemption, by exegetical arts; 6. g., when any
seek to explain will in the absurd sense of desire ;
or all men in the sense of all classes—as Calvin and
others have here done. Exegetical honesty forbids
us to find in this place less than what is said, in
other words, in 1 Tim. iv. 10 and 2 Pet. iii. 9. The
inevitable necessity of an ἀποκατάστασις πάντων,
from the fact that at some time, sooner or later,
what God wills must be fulfilled, does not follow,
however, from this position. The will of God here
spoken of is not absolute, but conditional ; ὁ. e., God
wills that all men be saved by means of faith; but
as faith, on the one side, is a gift of grace, so, on
the other, it is a duty, whose neglect deserves pun-
ishment, and unbelief is a guilt that must have its
reckoning. Against such views of Universalism we
urge also, in their full force, the many positive ex-
pressions which set forth the eternal blessedness of
believers, as grounded in the free decisions of God,
and His grace in Christ. True wisdom lies not in
sacrificing one series of these conceptions to the
other, but in holding both with equal strength, since
the unity of the seeming contradictions must be
always a problem for Christian philosophy. These
apostolic expressions, finally, give the fullest right to
the freest, most unlimited, and powerful announce-
ment of the gospel, while it must be left to God to
show us the perfection of His purposes, and to jus-
tify them before our eyes. [It is the error of every
theological system like that here alluded to, that it
does not take its starting point from the moral facta
of the Christian consciousness, but from the abstract
idea of the Divine will, The iron chain of its logic
must therefore end in a fatalism, which excludes all
moral conditions based on the free choice of man,
Such a premise may end in the dogma of absolute’
decrees and limited atonement; or it may equally
lead to Universalism. If the will of God be irre.
spective of human action, there can be no limit to
His grace. Or, again, if it be a logic within the
circle of purely speculative ideas, it will end in the
Pantheism of Spinoza; in an impersonal substance,
of which all human actions are only phenomena,
without any moral quality of good or evil. All these
are forms of the same ground error. A Christian
theology begins with the facts of our personal being,
of sin and responsibility, and thence reasons to the
character of God. The sentence of Hooxer, B. 1, ὁ.
2, is profound: “They err, who think that of the
will of God to do this or that, there is no reason
besides His will.” And this of Cupworrs, Serm.
I, breathes the heart of the gospel: “It is the
sweetest flower in all the garland of His attributes,
that He is mighty to save ; and this is far more mag-
nificent for Him than to be styled mighty to destroy.
For that, except it be in a way of justice, speaks no
power at all, but mere impotency; for the root of
all power is goodness.”—W.
4, If the death of the Saviour is revealed as a
ransom for all, it is most important to distinguish
between the power of His death, which is great
enough to effect the redemption of all, and the fruit
of His death, which is shared only by the believing
and regenerate, As to the first point, the words of
Augustin are weighty; Sermo 114, de tempore:
“Und morte universum mundum, sicut omnium
conditor, ita omnium reparator, absolvit: indubi-
tanter enim credimus, quod totum mundum redemit,
qui plus dedit, quam totus mundus valeret.” The
other point is met by the words of the Saviour:
“The good shepherd giveth his life for the sheep ;”
and again: “1 pray not for the world, but for those
whom thou hast given me;” John x. and xvii.
5. According to the express doctrine of our
Apostle, the mediatorial office of the man Christ
Jesus is not only the cardinal truth of Christianity.
but the conditio sine qud non of the eternal salva
tion of man, The existence of the only God would
be, indeed, no glad message for fallen man, did he
not hear also of a Mediator between God and man,
In contrast to this soteriological doctrine of the
Apostle, the boldness of many at this day is strange
CHAPTER II. 1-4, 31
indeed, who assert that they need no Mediator, but
that man can go directly to the Father without the
Son. Such men lack above all the living knowledge
of the desert of sin, and the holiness of God. The
God whom they approach is not the God revealed in
the Scriptures, but rather the idol of their own dark-
ened understanding,
[We may fitly append here a passage from
AxcuBisHor Trencu’s ‘ Sermons,” which sets forth
the living view of the mediatorial sacrifice, as it
is distinguished alike from any forensic theory of
imputation, and any denial of it on moral grounds.
“Could God be well-pleased with the sufferings
of the innocent and holy? What satisfaction conld
He find in these? Assuredly not: but he could
have pleasure—nay, according to the moral neces-
sities of His own being, he must have the high-
est joy, satisfaction, and delight—in the love, the
patience, the obedience, which those sufferings gave
Him the opportunity of displaying. . . . Nor
was it, as somre among the schoolmen taught, that
God arbitrarily ascribed and imputed to Christ’s
obedience unto death a value which made it equal
to the needs and sins of the whole world. We
affirm rather with the deeper theologians of thuse
and all times, who crave to deal with realities, not
ascriptions and imputations, that His offering had in
itself this intrinsic value. . . . Christ satisfied herein,
not the Divine anger, but the Divine craving after a
perfect holiness, righteousness, and obedience in
man,”—W.]
6. Against all Docetist tendencies which now and
then appear in the church, the Apostle’s assertion of
the real manhood of Christ has always the deepest
significance. There is among the strong defenders
of the divinity of the Son far more Crypto-Docetism,
far more fear of allowing the full and undiminished
truth of Christ?s humanity, than they themselves
know. On the other side, it is much to be wished
that all who rightly hold the ἄνϑρωπος ᾽1. Xp., could
as readily accept what the Apostle further says in
the,Pastoral Epistles, in respect to the divinity of the
Lord; see 1 Tim. iii, 16; Titus ii, 18. The very
Docetism so early visible in the apostolic age, is an
indirect proof of the superhuman character of the
Saviour. His appearance was so wonderful, that
men could not at first believe Him to be real
man,
ἡ, “Christianity knits the ties by which natural
religion binds men to one God still more closely,
through the one only Mediator; for He points to the
one centre of all. Christ is the bond of the God-
head and manhood ;” Heubner.
8. The apostolic command to pray for all men
has been often interpreted as allowing prayers for
the dead. The words of Luther are noteworthy on
this subject, Kirchenpostille, Dom. [., Post Trin.:
“We have no command from God to pray for the
dead, therefore no one can sin who does not pray for’
them. For, in what God has neither commanded
nor forbidden, no man can sin. Yet, because God
has not granted us to know the state of the soul,
and we must be uncertain whether it has not met
already its final doom, and therefore cannot tell if
the soul be condemned, it is no sin that thou prayest
for the dead; but in such wise, that thou leave it in
doubt, and say thus: ‘Dear God, if this soul be in
that state that Thou yet mayest help it, I pray Thee
to Le gracious unto it.’ For God has promised to
hear us in what we ask. Therefore, if thou hast
prayed once, or thrice, thou shouldest believe that
ae heard, and pray no more, lest thou tempt
od.
9. If we have, according to the doctrine of the
Apostle, only one Mediator between God and man
then the invocation of saints, and Mariolatry espe
cially, as practiced in the Roman Church in recent
times, is already condemned in its very principle.
HOMILETIOAL AND PRACTICAL.
Public prayer no secondary thing, but the chief
element in the assembly of believers,—The duty of
special intercession: (1.) Its extent (ii. 1, 2); (2.)
its ground (ii, 3-7).—To pray for others: (1.) Its
intrinsic worth; (2.) how seldom and poorly per-
formed.—The relation of Christian subjects toward
their rulers—The influence of religious life and
prayer on the welfare of the Church.—God wills
that all men be saved: (1.) No mere show or pre-
tence of will, but a right earnest will; (2.) no inac-
tive will, but mighty, and working for the good of
all; (3.) no absolute and despotic will, but a con-
ditioned and holy will, against which the stiffnecked
enmity of unbelief can hold out to its own eternal
shame.—The knowledge of the truth, the Divine
means for the eternal redemption of the sinner.—
One Mediator for all: (1.) What a privilege to know
Him! (2.) what a curse to reject Him! (8.) whata
duty, after man has found Him, to make Him known
to others also!—The high significance of the true
manhood of the Lord. Without it, (1.) There is no
perfect revelation of God in Christ; (2.) there is no
true reconciliation of the Divine and the human, in
and through Christ.—Christ the ransom for all:
(1.) From what ; (2.) for what; (8.) to what the
Christian is thus redeemed.—The manifestation of
Christ the pivot of the world’s history.—God’s time
is always the best.—As Paul, so every minister of
the Gospel must be assured of his Divine calling.—
Faith and truth the great means to bring others to a
knowledge of the gospel.—Missions to the heathen
a continuation of the work of Paul.
Starks: OsianpER: Christians ought not only
to pray for those who, like them, profess some sort
of religion, but for all men, that God will guide their
hearts to the gospel of Christ. —Lancr’s Opp.:
There is in intercession for others the purest exer-
cise of love for others—One of the best and most
valuable kinds of tax which we owe and may pay to
our rulers, is to pray for them, and to thank God
heartily for the good we receive through them.—
Anton: Prayer is a real Noah’s ark, in which we
may shut ourselves amidst threatening floods.—We
cannot else pass through the tossing world (Luke
xviii. 7, 8)—Bibl. Wirt.: If God is minded to
bring all men to the knowledge of the truth, who do
not wilfully shut their eyes to it; if Christ has given
Himself in death for all, that they may be kept from
eternal ruin, we ought also, as holy children, to fol-
low this example of God and Christ, gladly encour-
age all to seek their eternal health and salvation,
and omit nothing which may aid toward it (Rom, x,
1).—Laner’s Opp.: How can the Christian religion
be other than true, since it leads to the knowledge
of saving truths, while all other truths are ouly
phantoms ?—If it be the earnest will of God to save
all men, none can excuse himself who remains god.
less and unbelieving.—Since the satisfaction of
Christ is the masterwork and centre of the gospel,
it must be chiefly urged by all teachers, and most
3%
THE FIRST EPISTLE TO TIMOTHY.
fully embraced and believingly applied by all hearers
(1 Cor. i. 23; Gal. ii, 20).—Osr1anprr: The gospel
of Christ belongs to the Gentiles also (Isa, xlix. 6).—
Hevpyer: Common prayer is a means of uniting
hearts, a true bond of the Church.—Where the best
Christians are, there are the best citizens.—Polythe-
ism severs nations; Christianity binds all in one.—
An angel could not be the Reconciler of the world.
—AIl perfect virtue is self-sacrifice, a denial of my
personal self, just as every ungodly life is egoism.—
Christian integrity speaks truth—Lisco: The duty
of common prayer.—Intercession a work of love.—
The greatest thought, the noblest deed, and the holi:
est decision. ᾿
Vers, 1-6. Epistle for Rogation day, in the Grand
Duchy of Hesse and elsewhere.— Brcx : Tnterces-
sion, the consecration of a life of prayer.—Interces
sion the crown of prayer.—KNiprenBERG: On the
right spirit of Christian intercession.—DRASEKE :
Christian intercession considered, (1.) In its nature ;
(2.) in its dignity; (8.) in its effects —DimrzscH:
The wish of a Christian people for the welfare of its
rulers.--W. Horacker: Of the right priestly spirit,
as the ueed of our time.
VI.
By whom and how Prayer is to be made, and how especially women should conduct
themselves in that respect.
Cu. II. 8-15.
wrath and doubting.’
I will therefore that men pray everywhere, lifting up holy hands, without
In like manner also, that women’ adorn themselves in
modest apparel, with shame-facedness [shamefastness] and sobriety; [,] not with
braided [plaited] hair, or [and ?] gold,’ or pearls, or costly array; [,] But
(which becometh women professing godliness) with good works [by means of
their good works].
all subjection.
over the man, but to be in silence.
transgression.
Let the women learn in silence [tranquilly] with [in]
But I suffer not a woman to teach,’ nor to usurp authority
For Adam was first formed, then Eve,
And Adam was not deceived, but the woman being deceived* was in the
Notwithstanding [But] she shall be saved in child-bearing, if
they continue in faith and charity and holiness with sobriety.
1 Ver. 8.-ἰδιαλογισμοῦ, Sinaiticus, διαλογισμοῦ.
γισμῶν.
2
yuvaikas.—E. H.]
Griesbach, μοῦ, in text; μῶν, in margin. Tischendorf, dedAo-
The singular form, being the more unusual, is probably the true reading.—E. H.]
Ver. 9.—(woadtws κ. Tas γυν. Lachmann, ὡσαύτως γυναῖκας ; so also the Sinaiticus. Tischendorf, ὡσαύτ. x.
t
Ver. 9.--ἰἢ χρυσῷ ; Tischendorf, καὶ χρυσῷ. Sinaiticus the same. Lachmann, A. G., καὶ ypvotg.—E. HJ
4 Ver. 12.—[yvvaixi δὲ διδάσκειν.
Lachmann (A. D. G.) has διδάσκειν δὲ γυναικὶ ; so also the Sinaiticus.
Tischen-
dorf has retained the order of the words in the Recepia.—E. H.]
δ Ver. 14.--[-Ἠἀπατηθεῖσα.
—E. H
EXEGETICAL AND CRITICAL.
Ver. 8. I will therefore, ὅθ. Βούλομαι οὖν.
Βόυλεσδϑαι is stronger than SéAew; it is to ordain,
by the power of his apostolic authority; οὖν con-
nects the following exhortation with vers. 1-3, and
is needed on account of the brief digression in vers.
4-7. As the Apostle thus reverts to the public
prayers just commended, he now states more exactly
when, how, and through whom these should be con-
ducted ; and with this he adds his special counsel to
the women as well as the men, The latter, in ex-
press distinction from the women, are alone to direct
public prayers. It thus appears that, in the assem-
bly of believers, this duty was not given exclusively
to the presiding officer, but was performed without
limitation by the members of the church. The
Apostle does not object to this, but only orders that
the women shall abstain entirely from it, which, per-
haps, in more recent times, they had not always
done.—Everywhere. Not only to be joined with
προσεύχεσδαι, but with the whole proposition; in
which it is further taught both that men ought, and
Lachmann, Tischendorf, Sinaiticus, ἐξαπατηθεῖσα.
The authorities are consentient here,
how they ought to pray everywhere. The somewhat
singular phrase, ἐν παντὶ τόπῳ, is surely not a de-
signed contrast to the Jewish localism, which held
the temple or the synagogue almost exclusively as
the fit place for prayer, but is probably explained by
the fact that the Ephesian church, like many others,
consisted of different ἐκκλησίαι κατ᾽ δεκον, and thus
had several places of meeting. Perhaps, also, in
these different circles, the same customs were not in
use ; or some held one place holier than others. In
view of this, the Apostle gives a precept which is to
be remembered by all ubi cumque sint—Lifting up
holy hands; a Jewish custom, no: only in taking
an oath, or in benediction, but especially in prayer
(see Ps. xxviii. 2; lxiii. 5); and, as appears from
this passage, a usage of the Christian church. ; comp.
Clem. Rom. ad Corinth, cap, 29.—Holy hands;
such as are not stained with wilful sin, in contrast
with the unclean hands of an evil-doer (Ps, xxiv. 43
xxvi. 6; comp. James iv. 8). In regard to the
form, ὁσίους χεῖρ. (instead of ὁσίας, as some Code
really have it), comp. Winer, Gramm., 6th ed. Pp.
64.-~Without wrath, ὅθ. Without wrath and
CHAPTER II, 8-15, 38
ee
contention. Luther less accurately says, ohne Zorn
und Zweifel. The latter, contention, is the out-
ward expression of the former. The Apostle refers
directly to the wrath and contention of believers
among themselves—it may be in questions of re-
ligious dispute, or other outbreaks in daily life. It
is most probable that such disturbances had hap-
pened at their meetings in Ephesus, or, in the judg-
ment of the Apostle, were to be feared. [The Eng-
lish Version and that of Lutber are the same.
Alford renders ‘‘ without wrath and disputation ;”
that is, in tranquillity and mutual peace. Words-
worth renders, “without doubting or disputing.”
But see Ellicott.—W.]
Ver. 9. In like manner also, that women.
At the opening of this verse, Βούλομαι must be
anew supplied from the preceding; in the remain-
der, however, the construction is difficult and in-
volved. It seems best, after γυναῖκας, to supply, not
προσεύχεσδϑαι, but προσευχομένας, since the ὡσαύτως
forbids the supposition that the Apostle has now
closed the subject of public prayer in order to give a
general rule as to the dress and attire of the women.
It is more likely that Paul now passes on to the con-
duct of the women in the church, since they are not
included in the preceding exhortation, having no
right of speech in public prayers. They must ap-
pear in modest attire; καταστολή = ἔνδυμα; περι-
βολή = σχῆμα σώματος. Kéouios = πρέπουσα γυ-
ναιξὶν ἐπαγγελλομέναις τῆν δεοσέβειαν (ver. 10).
The object of the Apostle is not to enjoin a general
tule of life for Christian women, but specially for
their demeanor at the place of prayer. He does not
forbid all ornament, but only the excess which is a
mark of frivolity and love of display, and awakens
impure passions. They should adorn themselves,
but with bashfulness and modesty (Luther: “ with
shame and modesty”). Both expressions refer not
alone to the outward garment, but more to the
inward spirit befitting the modest dress. αἰδώς
expresses the inward aversion from everything un-
seemly; σωφροσύνη, the control of the passions
(Huther). This is the only ornament allowed to
Christian women at public prayer. [Shamefastness ;
not, as in modern reprints of the English Version,
shamefacedness ; see Trenca, Δ. 7. Synonymes.
This is an early Saxon form, which has unhappily
become obsolete in this case. Wordsworth, how-
ever, is surely wrong when he calls it a word akin to
steadfastness. It is to be found in the original edi-
tion of the Version of 1611.—W.]—Not with
braided hair, πλέγμα, insinuati multiplices in
orbe crines ; but the general sense of a head-dress,
or dress of the hair, should not be lost (comp. 1 Pet.
iii. 5; Isa. iii, 24), Thee braidings of the hair are
put first, but the following substantives denote the
dress—ornaments of gold, whether bracelets, rings,
or chains, pearls, or costly clothing, πολυτελής,
nearly the same as in Matt. xi. 8, μαλακα ἱμάτια,
and in Luke vii, 25, ἱματισμὸς ἔνδοξος. Compare
with this whole precept the Divine denunciation of
female luxury (Isa. iii.), and like passages in the
Church fathers; 6. g., TERTULLIAN, De Famineo
Cultu. “ Vestite vos serico probitatis, bysso sancti-
tatis, purpura pudicitie.” Aveustin, Hpit. 73:
“ Verus ornatus, maxime Christianorum et Chris-
tianarum, non tantum nullus mendaz fucus, verum
ne auri quidem vestisgue pompa, sed mores bont sunt.”
Sompare the remarkable “Eulogy of Seneca,” ad
Hely, cap. 6.
Ver. 10. But what becometh. The main
clause must here be distinguished from the subordi
nate clauses. The chief proposition is that in which
the Apostle states what is the true ornament of a
devout woman. I will, he says, that they adorn
themselves with good works. Good works, om
the occasion of their public worship, can scarcely ba
any other than offerings of love for the poor, ag
Heydenreich has remarked; which, however, Huther
without reason calls wholly arbitrary, Why should
not this be styled the true ornament of a Christian
woman, that, like Dorcas, she is full of good worka
and alms deeds? “Si operibus testanda est pietas,
in vestitu etiam casto apparere hee professio debet ;”
Calvin, The words, which becometh, &c., we
regard not as a parwnetic clause, which would offer
great difficulty, but as defining the reason of Paul’s
praise of such an ornament, ὅ = καϑ᾽ 8 = ὧσ πρὲπει.
This dress, from his point of view, is the only be.
coming one,—Professing godliness, ἐπαγγελλ.
Seoo.; an expression peculiar to the Pastoral Epis-
tles. Luther: die Goitseligkeit beweisen ; French:
qui font profession de pieté ; Dutch: die goduruch-
tigheid bclijden. ᾿Ἐπαγγελλ., who glory in some
thing, or lay claim to something, or will pass for
something, or who employ themselves in something,
Compare the Horatian “que medicorum sint, profi«
teri.” In this meaning of the verb, in this place, it
is so-much the less advisable to connect it with the
following words, δ ἔργων ἀγαϑῶν.
Ver. 11. Let the women learn in silence
with all subjection. Although the following
counsels of the Apostle may readily be referred to
the general relations of the sexes, still the connec.
tion requires us to regard them as here aimed at
public teaching by women. Not the docere, but the
discere ; not prominence in outward rank, but the
ὑποταγή in the place of prayer, is their proper call-
ing. It appears that the Christian women at Ephe-
sus were inclined to put themselves forward more
than became them, The Apostle therefore enjoing
silence upon them; and in the Jewish synagogues
likewise, whose order was followed by the Christian
assemblies, it was the rule that women should hear,
but not speak (comp. 1 Cor. xiv. 34, and Constel.
App. iii. cap. 6). Thus TertuLuian wrote, De Virg.
Vel., cap. 9: “Non permittitur mulieri in ecclesia
logui, nee docere, nec tinguere, nec ullius virilis
muneris, nedum sacerdotalis officii sortem, sibi vin-
dicare.".—Ey ἡσυχία; the women, without uttering
a word, are humbly and believingly to hear the in-
struction, which is given solely by men, in the holy
lace,
: Ver. 12. But I suffer not a woman, &.
The parallel is so complete between vers. 11 and 12,
that we can refer this verse to nothing save public
instruction. Not any general authority of the wife
over her husband is here forbidden—although the
Apostle without doubt opposes this—but especially
the assuming such superiority in the church. Even
to ask concerning what she does not understand, is
not allowed to a woman in public (1 Cor. xiv. 36),
but only in her own house. Αὐϑεντεῖν, in the earlier
Greek, is equivalent to ἀυτοχείριζειν ; in the later,
to ἐξουσίαζειν. ᾿Ανδρός ; the remark of Bengel ia
excellent: “Jd non tantum maritum notai, sed
totum genus virorum.”—To be in silence. Εἶναι
ἐν ἧσυχίᾳ ; not only tacere, but still more, in silentio
versari; 80 that silence is almost the distinct sphera
assigned to woman in such circumstances. We have
an instance, however, of διδάσκειν on the part of 2
woman in Acts xviii, 26, which the Apostle certainly
34
THE FIRST EPISTLE TO TIMOTHY.
would not have forbidden. Finally, the Apostle sup-
ports this rule of silence on two grounds, which are
both taken from the book of Genesis.
Ver. 18, For Adam... then Eve (comp.
Gen. ii, 7, 18-23), Just as, in 1 Cor, xi. 8, the
Apostle refers to the priority of Adam’s creation,
and thence infers the dependence of Eve in birth
and condition; and, in her, of all women. Not
always, indeed, yet here the priority warrants the
superiority. “The Old Testament narration, as the
Scriptures in general, is held by the Apostle as a
holy, spiritual utterance of Divine truth ; Adam and
Eve are prototypes for all humanity of the manly
and womanly nature; and in the creation of the
primeval pair is the real ground of the law, that the
woman must not teach, and, yet more, not be de-
sirous to rule ;” Matthies,
Ver. 14. And Adam was not, ὅτ. (comp. Gen.
iii. 1). A second ground, directly connected with
the preceding. In ver. 13 it was stated why no
authority was given to woman over man; in ver. 14,
why she is justly forbidden to teach. “ Deceptio
indicat minus robur in intellectu, atque hic nervus
est, cur muliert non liceat docere ;” Bengel. It is
true that Adam also was misled, yet by means of the
woman ; but she was deceived in the strongest sense
of the word, and she alone. She allowed herself to
be enticed by the treacherous speech of the serpent,
while Adam simply accepted the fruit from her band.
This passage does not conflict with Rom. v. 12, since
Adam is there named as the head of sinful human-
ity, without reference to Eve; while here St. Paul
regards the origin of sin as given in the Jewish nar-
rative, which, in 2 Cor, ii, 8, also is ascribed to Eve.
With Adam, then, was a simple παράβασις ; with
Eve, ἀπάτη and παράβασις together, Adam was
therefore in the transgression, in the state of disobe-
dience to the positive command of God. The read-
ing ἐξαπατηδεῖσα, defended by Lachmann and Tisch-
endorf, strengthens yet more the sense and force of
the antithesis. ‘In this matter the Apostle’s view is
confirmed by the character of the female sex, and
the experience of all times, which proves how sus-
ceptible woman is to such guile and persuasion ; and
his reasoning needs therefore no defence, but its
truth is clear in the very nature of the subject ;”
Mack. [It should be remarked here, that this narra-
tive of the fall has been held by many sound exposi-
tors as a moral truth of primitive history, not to be
understood in its literal sense, but portrayed in a
symbolic form. The note of Coleridge, although
somewhat too much in the vein of Origen, may well
be added: “We have the assurance of Bishop
Horseley, that the Church of England does not de-
mand the literal understanding of the document con-
tained in the second (from ver. 8) and third chapters
of Genesis as a point of faith; divines of the most
unimpeachable orthodoxy, and the most averse to
allegorizing of Scripture history in general, having
from the earliest ages adopted or permitted it in this
instance. . . . Nor, if we suppose any man conver-
sant with Oriental works of anything like the same
antiquity, could it surprise him to find events of true
history in connection with the parable, In the tem-
ple language of Egypt, the serpent was the symbol
cf the understanding. . . . Without or in contra-
vention to the reason, the spiritual mind of St. Paul,
the understanding (φρόνημα σαρκὸς, or carnal mind)
becomes the sophistic principle, the wily tempter to
evil by counterfeit good; ever in league with and
always first applying to the desire as the inferior
nature, the woman in our humanity ; and through
the desire prevailing on the will (the manhood,
virtus). . . . The Mosaic narrative, thus interpreted,
gives a just and faithful exposition of the birth and
parentage of sin, as it reveals itself in time;” “ Aids,
to Reflection,” p. 242 ed. 1840. Read also, for a
like interpretation, Henry More, “ Defence of the
Moral Cabbala,” ο. 3.—W.] ἢ ᾿
Ver. 15, She shall be saved in child-bearing
ἃς, The Apostle seems to fear lest he may have
disheartened the women, and he now adds an en.
couraging word, Probably it was written in the
recollection of the sentence which is coupled in Gen,
iii, with the story of the fall, God had changed the
curse into a blessing for her as well as for Adam,
and made the penalty of sin a means of grace. She
shall be saved, σωϑήσεται. A share in the salvation
of Christ is not withheld from her, although she has
no part in public teaching. Yet she can only gain
the personal enjoyment of this grace when she re-
mains in her allotted calling. Through child-bear-
ing, διὰ τῆς τεκνογονίας, proceeds the Apostle ; and
this expression has often been ἃ stumbling-block.
“Do you think it was Paul’s opinion, at the time he
wrote 1 Cor. vii., that the salvation of the female
sex depends on child-bearing?” asks Schleiermacher,
when he opposes the genuineness of the Pastoral
Epistles. The reply must be undoubtedly in the
negative ; but it should be added, that no reasonable
man, apostle or not apostle, would take this propo-
sition unconditionally ; since, in that case, the great-
est number of children would best entitle the mother
to salvation. We are simply to suppose that the
Apostle has in view Christian women only, for whom
the question is, how they, who already believe in
Christ, should personally gain the salvation they
seek, It is, then, quite unnecessary to interpret the
διά as meaning the outward mode of the cwdjoera ;
still less to give it the sense of “notwithstanding ”
(Flatt); it denotes simply a condition in which the
woman becomes partaker of such blessing. On this
use of the preposition, see WINER, p. 339, who gives
various examples, The Apostle would say: Far be
the thought that the true fulfilment of the duties of
a mother, as each might perhaps fear, can hinder the
salvation of woman; on the contrary, she will then
obtain it, when she remains in her allotted sphere of
home (comp. chap. v. 14). Texvoyovia does not
mean merely the munus puerpere in the strict sense
of the word, but includes the Christian nurture and
training of children. The notion that γυνή refers to
Eve alone, or to Mary, the mother of the Lord,
needs no serious refutation. The Apostle speaks of
the Christian wife in general, and therefore can
directly use the plural fer the singular, when he
adds, ἐὰν μείνωσιν. That this last clause does not
refer to both men and women (Heydenreich), nor
to the children (Chrysostom, Schleiermacher, Leo,
Mack), is quite obvious. The last would, on account
of the preceding τεκνογονία, be grammatically possi
ble; but it is not probable, since the salvation of the
Woman would then be made dependent on the con-
tinuance of her children in fellowship with Christ.
Calvin justly denied this view, when he wrote
“ Atgui unica vox est apud Paulum τεκνογονία,
Proinde ad mulieres referri, necessarium est ἐὰν
μείνωσιν, κιτιλ. Quod autem plurale verbum est,
nomen. vero singulare, nihil habet incommodi. Si
quidem nomen indefinitum, ubi seilicet de omnibus
communis est sermo, vim collectivi habet, ideoque
mutationem numeri facile patitur. Porro ne totam
CHAPTER Il. 8-15, 35
mulierum virtutem in conjugalibus offictis inelu-
deret, continuo post etiam majores adjicit virtutes,
quibus pias mulieres exceclere convenit, ut a profanis
differant. Imo tune demum generatio gratum est
Deo obsequium, quum ex fide et caritate procedit.”
This last must especially be held in view. The
slightest trace of singularity vanishes, when we sce
what the Apostle requires of women in their Christian
ife. They must endure even to the end, if they
will be saved (Matt. xxiv. 13), Πίστις, ἀγάπη,
ἁγιασμός, are for them the chief aim, as well as for
every man. By the connection of these words with
σωφροσύνη, modestia, the exhortation again returns
to its starting point, the subordinate rank of woman.
DOCTRINAL AND ETHICAL.
1. It belongs to that universal character of Chris-
tianity which Paul has unfolded so strongly in vers.
4-7, that the worship of God must be confined to
special times and places (comp. John iv. 21-24).
When the Apostle assigns to the male members of
the whole church the duties of preaching and in-
struction, he condemns, on one side, the clerical
exclusiveness which allows the laity in no way to
preach the word in the church, and, on the other
side, the Quakerism which permits men and women,
without restraint, to come forward when moved by
the Spirit.
2. It shows the deep spiritual insight of the
Apostle, when he urges the removal of all wrath and
strife, as irreconcilable with common prayer, A
similar suggestion is found in 1 Pet. iii, 1. Com-
pare the beautiful essay of A. Vive, entitled, Za
colére et la priere,in his Etudes Evangel. p. 436;
and most specially see the precept in the Sermon on
the Mount (Matt. v. 23-25).
8. How incalculable is the debt which women
owe to Christianity ! how holy is the calling allotted
to the believing woman by the gospel! (comp. La
Femme, deux discours, par Ap. Monon, Paris, 1855.)
While woman before was a slave, the property of
the man, the mere victim of his sensual lusts, she is
now joint-heir of eternal life (1 Pet. iii. 7). AL
though, however, the gospel sanctifies the commu-
nity and the family, it does not reverse the natural
order of things, but requires each to remain in the
position God has given to each. This whole passage
(vers. 8-15) is a continuous practical exposition of
the great principlé which Paul has affirmed in 1 Cor.
vii. 24,
4. The high worth which the Apostle here gives
to the duties of the wife and mother, shows likewise
with what restrictions we must receive his partial
praise of celibacy (1 Cor. vii.), and is a sound cor-
rective of all false asceticism.
5. Christian morality must be shown in our
attire ; and it is never to be forgotten, that the first
garments after the fall were sewed by the hand of
shame. Still, it would be absurd and petty to push
the outward letter of this apostolic precept, as is too
often done, although this rule of St. Paul has by no
means only a local or temporary meaning. Comp.
De Werte, Lehrbuch der christlichen Sittenl., p. 73.
The question raised by the precept in ver. 9 (comp.
1 Cor. xi. 14), whether men should wear long hair,
rovoked in the Reformed Church of the Nether-
finds, in the ‘seventeenth century, a long and hot
dispute. See, for a full account, the /earned work
of Dr. G. D J. Scnoren, Bijdragen tot de geschiede-
ΩΝ ad kerkelijke en wereldlijke kleeding ; Haag,
56.
HOMILETICAL AND PRACTICAL.
The public prayer of the chu: zh.—The holy dis
position needed for holy action—No really devout
prayer without mutual love and peace,—Humility
the best dress for woman: (1.) The best home
dress ; (2.) the best travelling dress; (3.) the best
mourning dress; (4.) the best grave-dress—The
special position which Christianity has assigned te
woman: (1.) What Christ is for women ; (2.) What
women must be for Christ.—The eloquence of a
Christian silence.—Ministering love, true greatnes:
in the kingdom of God.—The subordination of
woman to man grounded not in man’s arbitrary will,
but in the order of God at creation. Woman skould
not forget that sin has come into the world, not first
through man, but through her.—The last created
was the first deceived—The Xanthippe character
not only unchristian, but unnatural—The curse of
sin on the woman changed, through the grace of God,
into a blessing.—The nobleness and blessedness of
the calling of a mother.—We may be lost even in
the bearing of children, if we remain not*in faith
and holiness, as well as chastity.—The saving power
of the gospel in our home life.—Christianity pro-
motes reformation, not revolution.— Let all thinga
be done decently and in order” (1 Cor, xiv. 40).
SrarkeE: Hepineer: Prayer without glow, with-
out an enkindled spirit, is not good.—Unbelief de-
stroys the best.—Lanax’s Op, Bibl. : Although prayer
specially concerns the heart, yet the right direction
of the heart will lead to the fit manner of prayer.—
Spener: The Apostle specially wishes that, in the
public worship of God, our thoughts should be more
on the inward than the outward—Women, when
they pray or attend Divine service, must not think
that they are to prepare for it by splendid dress,
gold, pearls, outward ornament, or that such array
will please God.—Hepinerr: Lavish ornament ig
the fruit of pride——Both errors are to be shunned
pomp, and slavish copying of every empty fashion,
as well as neglect, uncleanliness, and disorder in
dress; for neither becomes a Christian.—Lanae’s
Op.: In dress we must be guided partly by neces-
sity, partly by comfort, partly, too, by the custom
of the country ; and thus we must reject all servility
and all vain show (1 John ii. 15, 16)—If woman
should learn, then man should allow her the oppor- *
tunity, to be a good teacher at home, not only in
words, but in deeds also (1 Cor. iv. 35).—Much of
the discord among married persons usually springs
from the fact that the wife will not be subordinate,
or the husband does not know how to rule with in-
telligence and love, and thus misuses his rule (1 Pet,
iii, '7).—Ostanper: Since woman is given to man ag
a help-meet, not a ruler, the right of authority and
precedence belongs to man.—Even before the fall,
Eve was weaker than Adam; so that Satan turned
not to Adam, but to Eve, and led her first astray
from God (1 Pet. iii. 7).—-The Apostle does not deny
salvation to childless women, but only teaches what
is the appointed calling of women, in which holy
mothers, by the grace of the Mediator Christ, through
faith, attain eternal life—Lanen’s Op.: As faith
15 not without love, so faith and love are not without
salvation.—HEDINGER: Believing women who have
children have this comfort, that their hardest pain,
36
THE FIRST EPISTLE TC TIMOTHY.
anti even the loss of life, is only a trial sent from
the heavenly Father, never a hindrance to salvation
(Rom, viii. 35).
Von Gertacn: It follows from the right spirit of
prayer, that our works should be in harmony with our
words, and especially in public devotion.—Man, at cre-
ation, was complete ; but the woman had given her, in
her origin, the lot of dependence.—Many who have
children are lost ; many who are childless are saved.
Hevsyer: The prayerful Christian consecrates
every place asa temple.—The holiest places cannot help
him who prays with an unholy spirit.—Dress, the most
foolish of vanities —The Christian woman even in drese
shows herself Christian.—True order in the Christiar
Church edifies the whole.—The woman is blessed ag
a mother, when she cares for the good Christian nur.
ture of her children.—The specific duties of man and
woman.—Lisco: Husband and wife in prayer before
God.—The right place of women in the sanctuary,—
The true ornament of the Christian in worship.
VII.
The proper temper of the overseers of the community, of the deacons, and ot
their wives.
A.—Dignity and nature of the office of the overseer.
Ca. 1Π. 1-7.
This és a true’ saymg [Faithful is the saying], If a man desire [aspire unto}
the office of a bishop, he desireth a good work. A bishop then must be blame
less, the husband of one wife, vigilant,” sober, of good behaviour [decorous
= ornatum], given to hospitality, apt to teach; [,] Not given to wine, no striker,
not greedy of filthy lucre;* [,] but patient, not a brawler, not covetous; [,]
One that ruleth well his own house,’ having his children in subjection with
all gravity; [—] For if a man know not how to rule his own house, how
shall he take care of the church of God? [—] Not a novice, lest being
lifted up [blinded] with pride he fall into the condemnation of the devil.
Moreover he must have® a good report of them which are without; lest he fall
.« oo
into reproach and the snare of the devil. ΄
1 Ver. 1.-[πιστὸς ; all the authorities; the Sinaiticus,
tustior est Hieronymo,
2 Ver. 2.--[ἰνηφάλεον.
3 Ver. 8ἃ.--μὴ αἰσχροκερδῆ. Wanting in A. Ὁ),
dorf have left it out. The Sinaiticus has it not.
4 Ver. 4.—[mpoterdpevor.
exceptional. —E. H.)
Vv
But no one is rash enough to approve it.
Every one now reads νηφάλιον.---Πὸ, H.)
. EF. G., and others, and upon this account Lachmann and Tischen-
Apparently it has been intercalated from Titus i. 7
80 Recepta, Lachmann, Tischendorf. The Sinaiticus reads mpotoravép»evov—peculiar and
But A., Orig. also, ἀνθρώπινος ; humanus, hee lectio ve~
Matthai, quoted by Huther.—E. H.]
er. 7.—[8et δὲ αὐτόν ; αὐτόν left out by Lachmann and Tischendorf (wanting in A. F. G. H., and others); not
in the Sinaiticus.
EXEGETICAL AND CRITICAL.
Ver. 1. This is a true saying. There is no
reason whatever to refer this phrase, which often
occurs in the Pastoral Epistles, to the preceding
remarks (Chrysostom); it is clear, on the contrary,
that here, as chap. i. 15, there begins a new line of
thought. After the Apostle, in the former chapter,
has treated of the duties of the church as a whole,
especially in regard of public prayer, he turns to the
special view of certain persons, the episcopi and
diacont. Undoubtedly it would fall to the lot of
Timothy, in his intimate relations to the body, to
appoint such officers; and as there might arise a
difference of opinion, it was desirable for him to
have a written direction from the Apostle, to which
he might always appeal. Paul begins, therefore, by
informing him, as Titus (chap. i. 6), what special
qualities such officers should possess, It is from his
own knowledge, doubtless, of the high importance
of this function of the eprscopus, that he considers
first its weighty requirements.—If a man desire,
In G., the whole seventh verse is written in the margin ; according to Lachmann.—E. H.]
&c. It appears as if, at that time, there was in
Ephesus, and its neighborhood, an eager strife for
such a presbyterial rank—a strife which contrasts
strikingly with the reluctance shown to its accept-
ance by 80 many eminent men in the third and
fourth centuries; and as it certainly did not spring
with all from the purest motives, it does not give us
the happiest proof of their Christian spirit. Yet we
need not understand ὀρέγεται in the sense of an
ambitious rivalry (thus De Wette, against which
comp. Heb. xi. 16), since the Apostle would surely
have rebuked it with decision. It may have been
joined, on the part of many, with an active zeal for
the church, which needed only a partial check and
guidance.—The office of a bishop, ἐπισκοπή.
The word does not before occur in this sense in the
New Testament, with the exception of the citation
from the Old Testament (Acts i. 20). As to ita real
meaning, it is proven beyond doubt that in the days
of the Apostle the ἐπίσκοποι had no higher rank
than the πρεσβύτεροι, although Paul (1 Tim. v. 17)
makes a distinction even among the latter: and ‘t is
CHAPTER III. 1-7,
37
certain, likewise, that first in later times, by the
combined influence of various causes, a higher place
was given to the bishops among their fellow episcopi
(Acts xx. 17, 28). The rule of the church at large
was entrusted to the Apostles; that of the indi-
vidual communities, to the episcopate or presby-
terate. On the diaconate, which is not at all iden-
tical with these last, see below, ver. 8.—He de-
sireth a good work, καλον ἔργον ἐπι. The
adjective expresses the excellence, the noun the
difficulty of the work; since ἔργον, in this connec-
tion, is not the same as πρᾶγμα or χρῆμα. The
Apostle regards it not as a passive, but an active
reality; and Augustin thus far wrote with truth,
De Cw, Dei, xix. 19: “ Episcopatus est nomen
operis, non honoris.”—JERoME: ‘ Opus, non dig-
nitatem, non delicias; opus per quod humilitate
decrescat, non intumescat fastigio.” Bunanu: “ Ne-
gotium, non otium.” On the whole subject here
treated by Paul, we may well compare the Tracta-
tus by Jon, pe Wicier, De Officio Pastorali, pub-
lished by Dr. G. B. Lechler, Leipzig, 1868. He
treats of two points, de sanctimonio vite, et de
salubritate doctrine, and gives suggestions to be laid
to heart.
[Note, on the Presbyter-Episcopal Office —This
verse is the cruz of the whole controversy concern-
ing the ministry of the apostolic church, and should
not, therefore, be passed by with so slight notice as
in this commentary. We will endeavor here to give
an impartial, critical summary of the evidence con-
tained in the Pastoral Epistles. It is clear, from
1 Tim, iii, 1-7 ; Titus 1. 5-9, that the titles ““ episco-
pus” and “presbyter” belonged at first to the same
rank. See Brneuam, “Ch. Antig.,” B. 1, ¢ 3;
Scnarr, ‘‘ Apost. Ch.,” Β. 8, c. 8, and the citation
from Jeromr, Ep. 82, Ad Oceanwm. Presbyter was
the earlier Jewish-Christian name, nomen ctatis ;
episcopus the later, taken from political usage among
the Greeks, nomen officti. The former very proba-
bly denoted the general ministerial dignity ; the lat-
der, the oversight of a particular church, The re-
striction of the episcopate to a superior order, there-
fore, came later. Was it of apostolic date or au-
thority? We turn to this Epistle, and it is clear
that Timothy had the power of judging presbyters ;
1 Tim. iv. 11, 14; ch. v. 1, 17-24; and the power
of ordaining them; 1 Tim. v. 22. The power of
ordaining elders in every city is also given to Titus,
i, 2; the injunction to rebuke with all authority,
Titus ii, 15. We omit 2 Tim. i. 6, 14; chap. ii. 2,
since these are too vague for any fair argument.
Timothy and Titus, then, were commissioned by St.
Paul, and had the two powers of ordination and of
judicial rule. See Hooxer, Heel. Pol., B. 7, ο. 11,
where the argument is forcibly stated. But the
next question is, was this superior office a tempo-
rary or permanent one? Were these diocesan bish-
ops, or only evangelists, sent on a special mission ?
It cannot be proved with certainty, from these Epis-
tles, that they were more than evangelists. Timo-
thy, moreover, is charged to ‘‘do the work of an
evangelist,” 2 Tim, iv. 5. Titus is spoken of, 2 Cor.
viii. 28, with other brethren, as ‘‘ messengers of the
churches.” See Carvin, Jnst. iv. 8, 5. 4. The fact
of their superior y.chority appears to us, then, a pre-
sumptive aygumeat for the establishment of the epis-
copate; yet it cannot be a demonstration. But a
further question remains: How can this change of
name be explained, by which the later bishop be-
came higher than the presbyter? It is the received
theory of the Episcopal divine, that when the apos
tolic authority had thus passed into this diocesan
form, the official title was restricted to the higher
rank, The name, it is said, is unimportant, but the
fact is the essential. See Binenam, B. 2, c 19,
But this does not wholly meet the difficulty. It is
not at all likely, had these new diocesan rulers been
appointed directly, like Timothy and Titus, by the
Apostles, that they would have taken a name appro
priated to a lower order. The change points natu.
rally to some election of a presbyter by the college
as their chief. This sufficiently explains the case,
and appears the most probable custom in the early
church, Thus Frexp, ‘Of the Church,” Β, 5, ὁ.
27, Yet it is, after all, uncertain whether this
was done in all cases, as he claims, by the direct
choice of the Apostles, or by the choice of the
body. There can be little doubt, however, from
the appointment of Timothy and Titus, that such a
superior order of men was becoming the general
rule of the church, and that, too, with the permis.
sion, if not by the ordinance of the Apostles. We
must, then, draw our conclusion from these meagre
and uncertain hints. The chief error has been on
either hand, that men have judged the plastic, grow-
ing institutions of the early church by the fixed
order of a later age. It is enough to say, that
toward the close of the lives of St. Paul and St,
John, there was a natural, historic change of the
church, as it became settled in its great social cen.
tres, from the general rule of the apostolate to a dio
cesan structure. See Rotug, Anfdnge d. christl,
Kirche, p. 498, ff. We see, in the cases of Timothy
and Titus, the germinal form of such an episcopal
office. It was a legitimate outgrowth. It had the
sanction of the Apostles. To say that it was the
invention of a later age, an apostasy from primitive
parity or democracy, is unhistoric. Such a structu-
ral change could not have taken place without con-
flict; and the very silence of the sub-apostolic
records, the undisputed right with which diocesan
episcopacy emerges at the opening of authentic
church history, confirms it as primitive. Yet it is
alike unhistoric to rear this fact into a jus divi
num, or to identify this simple episcopate of the
early church with the type of a later hierarchy.
Compare also the numerous works on the Ignatian
controversy, by Cureton, Bunsen, Baur, Lipsius, Uhl-
horn, and others.—W,]
Ver. 2, A bishop then must be, &c. Here
follows a long list of qualifications, partly negative,
and wholly concerned with the circle of daily, house-
hold life; since the Apostle is not speaking here of
the higher gifts of Spirit and faith, which should be
lacking in no Christian, least of all in an episcopna.
All which is needed for the life hid with Christ, is
passed by in silence, that he may consider solely the
special requisites of the office. This fully met his
purpose, as he speaks only of the aspirants to the
episcopate, not of those already in it; and this apos-
tolic rule was to serve Timothy as a safeguard
against the importunity of incapable and unworthy
men,—Then, οὖν, joins the following counsel with
the previous praise of the office. Bengel: ‘‘ Bonum
negotium, bonis committendum.”—Blameless, the
husband of one wife. Two qualifications are
named first, which the Apostle holds of highest
worth, The episcopus must be blameless, ἀνεπίληπο
τον εἶναι, in good repute, without offence in the eyes
of believers, as well as of the unbelieving world.
Thus he would be by no means blameless, were he
38
THE FIRST EPISTLE TO TIMCTHY.
not μιᾶς γυναικὸς ἀνήρ. Is this phrase to be under-
stood as forbidding polygamy or deuterogamy to the
newly-appointed overseer? Scholars are not agreed,
and the subject itself is far from clear. It is cited
‘n favor of the former view, that polygamy was by
no means strange among the Jews; see Justin M.,
Dial ο. Tryph., § 134, ed. Colon; that this custom
was less common umong the Greeks, and might give
offence; that Christianity expressly enjoins and de-
mands monogamy. The champions of the other
view maintain that Timothy hardly needed the warn-
ing not to choose an episcopus who had several
wives, since the unfitness of so sensual a man for
this spiritual office would be self-evident; that, on
the other hand, a second marriage might not have
peen approved by the Greeks; that Paul did not
prescribe this abstinence as a general rule (the oppo-
site is clear from 1 Cor. vii. 8, 39), but that this may
rightly have been enjoined on such officers, who
were to set an example of the highest self-restraint ;
and that, finally, in chap. v. 9, it is required of a
widow, chosen as deaconess, to have been once only
raarried, The last reason seems of the greatest
weight; and we therefore agree with those who hold
this command of Paul to be directed against a second
marriage, as unseemly for the episcopal office.
to the question how far this rule should be consid-
ered binding now, we cannot better reply than with
Weubner, in loco: ‘‘ Perhaps the rude, quarrelsome
disposition of the stepmother, in the servile condi-
tion of women at that time, was the cause of this
αν. With us such a reason is no longer applicable ;
and, on the contrary, the nurture of the young often
requires a second marriage. If we regard marriage
ideally, as the beartfelt union of two persons, wholly
surrendered to each other, then a second marriage
seems to disparage the first, or to be rather a thing
of policy than love. Our general inference is, that
a church teacher should conform to the usages of
the country or the society in which he lives, so far as
he can.” That, however, Christian antiquity had
really no favorable opinion of second marriage, is
seen from ATHENAG., Legat. pro Christo, p, 81.
TueormiLus ad <Autolyc. iii, p. 127, ed. Colon,
Minvcius Ferix Octay.: “ Unius matrimonti vin-
culo libenter adheremus, eupiditate procreandi aut
unam scimus, aut nullam.” TreRTULLIAN. ad wuz.
i. 7. Exhort. Castit., ο. ἢ. De Monogamia, ec. 12.
OnicEnzs, Contr. Celsum, iii. p. 141, and elsewhere.
(According to Dion, Sic. xiii, 12, the old Sicilian
legislator Charondas had deemed that he who gave
his children a stepmother, should not hold office as
judge.) The wisdom of this apostolic rule was
specially suited to that time, when Christians were
anxious to avoid whatever might harm their reputa-
tion with the heathen. The view, that Paul speaks
here only of the married state, as a conditio sine qua
non for the episcopi, or that he merely discourages
anything unusual, immoral, or illegal in the married
life of such officers, does not fully explain his lan-
guage. We may mention, as a curious view, still
another of some Romish expositors, that by the γυνή
here named should be understood the church. Such
finespun ingenuity cannot destroy the strong argu-
ment which this passage contains against the law of
Gregory VII. enforcing eclibacy, [Conybeare has
here a suggestive note. ‘In the corrupt facility of
divorce allowed both by Greek and Roman law, it
was very common for man and wife to separate, and
marry other parties during the life of each other.
Thus, a man might have three or four living wives,
As |-
or women who had successively been his wives. Ap
example of this may be found in the English colony
of Mauritius, where the French revolutionary lw of
divorce had been left unrepealed by the English
Govermnent, and it is not uncommon to meet in
society three or four women who have all been wives
of one man, and three or four men who have all been
husbands of one woman. This successive rather than
simultaneous polygamy is perhaps forbidden here.”
—W.]—Vigilant, sober, of good. behaviour, &e
Vigilant, ynpddws; here probably in the sense os
spiritual vigilance, since it would else make a tau-
tology with ver. 3; having thus the same meaning
as prudent, judicious, and joined, therefore, with
σώφρων, the opposite of that violent disposition
which can never keep the right measure. Of good
behaviour ; orderly, so that his whole conduct has in
it nothing unseemly; the outward sign of the in-
ward state, expressed by céppor.—Given to hos-
pitality (comp. Titus 1. 8); especially toward so
many Christian brethren (Rom. xii. 13; Heb. xiii.
2; 1 Pet. iv. 9)—Apt to teach. It appears, from
chap. v. 17, that he counts worthy of special honor
the episcopi, who labor in word and doctrine (comp.
2 Tim. ii, 24).
Ver. 8. Not given to wine = μὴ οἴνῳ πολλῷ
προσέχοντας, ver. 8 (comp. Titus i. 7); a vice usually
leading to quarrel, and hence the phrase just after:
No strilrer; one who, in his rage, would soon use
blows against his opponents. [Wordsworth notices
that this injunction against striking shows the impul-
sive vehemence of the Oriental character, We may
add, that it shows the half-Christianized morality of
the early Church, which could need such precepts in
regard to the first rules of social conduct. The his-
tory of church councils in the East supplies too
many shameful illustrations—W.]—But patient,
ἐπιεικῆ; the opposite of a quarrelsome character,
Luther: Gentle—Not a brawler, ἄμαχον ; shun-
ning all needless strifes. Luther: Not wrangling.—
Not covetous, ἀφιλάργυρον ; free from that selfish
greed which so often begets wrath and strife (comp,
1 Tim. vi. 10; Heb. xiii. 5). We know how often
the Lord warned His disciples to beware of covet
ousness (Luke xvi. 14, and elsewhere).
Ver. 4. One that ruleth well his own
house. Bengel: “ Jfulti, foris mansueti, domi eo
minus coercent iracundiam, erga conjuges,” το.
The Apostle requires of the episcopus that he shall
make his own family a little Christian community,
House here embraces the members of the whole
household, the private family, in distinction from the
public affairs of the Christian body (ver. 5). Slaves
are therefore included ; but the Apostle has in spe-
cial view the good training of the children—Hav-
ing his children in subjection. Here, as often,
ἔχοντα = κατέχοντα; see Wolf on this passage.
Subjection is regarded as the wholesome rein to
check all lawless, froward actions in the children.—
With all gravity, does not apparently refer to the
children (Wiesinger, Huther), since the word fitly
signifies the gravity of the manly and the epicopal
character ; it betokens, too, the way in which the
father must do his duty (comp. Titus ii, 15), by the
needful exercise of his paternal power. The justice
of such a requirement is obvious, as the firmness
which enables us to rule our own household must be
needed to guide the community; and he who lacka
this in the smaller, personal sphere, cannot ethibit it
in the greater. In the following verse this is etill
more plainly urged.
CHAPTER III, 1-7.Ψ
39
Ver. 5. For if a man know not, &. A pa-
renthetical proposition, containing a conclusion @
minori ad majus—Take care, ἐπιμελεῖσϑαι ; to
nourish, provide for, administer—almost identical
with the foregoing προΐστασϑαι. It is used in Luke
x. 34, of the care of the Samaritan for the wounded
Jew. Theodoret: “6 τὰ σμικρὰ οἰκονομεῖν οὐκ εἰδὼς
πῶς δύναται τῶν κρειττόνων καὶ Selwy πιστευϑῆναι
τῆν ἐπιμέλειαν."
Ver. 6. Not a novice, νεόφυτος, newly plant-
ed; ὁ. 6.,) who has shortly since become a convert
to Christianity. Undoubtedly, in a community so
recently established, there must have been such a
novice now and then placed in the episcopal office.
But in Ephesus, where the church had existed some
years already, Timothy could more easily choose
among those who, earlier or later, had professed the
gospel; and it was wise, therefore, not to include
the latter among those raised to the episcopal office.
This meets the objections of De Wette. It was not
merely youth, but the lack of necessary knowledge
and experience, which marked the novice; and he
would, besides, be in danger of being misled by his
pride.—Lifted up, rudwels; literally, beclouded,
darkened, befooled; ἐ, 6., from pride and self-delu-
sion, through his promotion to such rank above even
older converts. There could be no readier sin for
the newly converted than such self-exaltation, and,
above all, if they were placed in any eminent posi-
tion ; the grace of God must keep them in the path
of humility, discipline, and suffering. The following
words, lest he fall into the condemnation of
the devil, are variously explained. Luther has:
“That he be not puffed up, and fall under the judg-
ment of the slanderers;” 7. ¢., give occasion to
slanderers. Others (Mosheim, Wegscueider) refer it
to calumnious men. But there is no reason, when
τοῦ διαβ. is here used, to understand by it aught
save the father of lies, the murderer from the begin-
ning. Nor is the idea satisfactory (Matthies), that
the principle of evil is here denoted; but we think
it should have the significance of the inward spivit-
ual Power of evil. But what is the condemnation
(κρίμα) of the devil? Not the judgment which the
devil brings on those who fall under his influence
(Genit. subject); for here Bengel’s remark applies :
“ Diabolus potest opprobrium inferre, judicium
inferre non potest ; non enim judicat, sed judica-
tur.” But it is rather the judgment which has been
fulfilled in the case of the devil (Genit objecti), and
will reach, likewise, all who are led astray by pride.
Jerome: “ Tale judicium, in quod etiam diabolus
incidit.” Κρίμα is not merely denunciation, accusa-
tion (Matthies), but, as often, in the sense of κατά-
κρίμα Or τιμωρία = the sentence of condemnation.
If we compare this passage with 2 Pet. ii. 4; Jude
6, we may infer that pride was the chief cause of
the devil’s fall. Bengel: ‘‘Videtur prius quam alii
angeli ad preefecturam super multos angelos, licet
multis junior esset, fuisse suscitatus et erectus, quod
ipsum ei quoque occasio superbice fuit.’ Comp.
Arremontus, ad init. Joh. prefect., Ὁ. 23.
Ver. 7. Moreover, he must, ὅθ. A last re-
quisite is added to the rest. It is not enough that
the episcopus should be blameless in the eyes of the
community (ver. 2), but be must have a truly good
report from those without; that is, who are not, or
no longer members of the Christian body.—Lest
he fall into reproach and the snare of the
devil. If before his nomination he had lived in
gross sin, yeu had been appointed the remembrance
14
of his old vices would still remain with those whe
had known him, and this might bring suspicion on
the office itself, It was better for such a man, even
after a genuine conversion, to retire into the seclue
sion of a private life, than take a prominent place,
Otherwise he would fall εἰς dévetdioudr—into sus-
picion,—whether deserved or not, and from those
too, within as welt as without the community ; and
thus, in his weakness and depression, he might
readily fall into the snare of the devil, παγίδα τ.
διαβ. Deprived of his good name, he might lapse
into the same sins which he had scarcely renounced,
and become as evil as he was reputed to be. “ Quid
enim spei restat, si nullius peccati pudor?” Calvin,
As ὀνειδισμόν and παγίδα are not separated by eis,
we must consider the former no less than the latter
as the work of the devil.
DOCTRINAL AND ETHICAL.
1, The worth of the episcopal office, which Paul
has bere so impressively set forth, has been affirmed
in all ages and in manifold ways, Compare, e.g.,
Carysostom, De Sacerdotio; Baxrur, ‘ Reformed
Pastor ;” Burx, “Pastoral Theology in its Exam.
ples;” and the well-known writings of Harws,
Vinet, Nirzscu, Esrarp, Mout, ΓΗΒ, and others.
“ Pastor habet triplex officium ; primo, verbo Dei
spiritualiter pascere oves suas; secundo, purgare
prudenter oves suas a scabie, ne 8686 et alios magis
inficiant ; tertio, defendere oves suas a lupis rapaci-
bus, tam sensibilibus quam insensibilibus ;” Wiclef.
2, Undoubtedly the Greek church, in forbidding
second marriage to its clergy, has a support in the
μιᾶς γυναικὸς ἀνήρ of Paul. Yet it is quite another
question how far the Apostle enjoins the literal ful
filment, in all countries, times, and circumstances,
of the precept which he gave for Ephesus, The
opponents of the papal hierarchy—which has found
so strong a prop in the law of celibacy—rightly
point to the liberty given by Paul to the episcopi,
of entering once at least into marriage. A compul-
sory abstinence, without any special calling to it, is
surely most unlike the spirit of the Apostle. Yet,
whether the eagerness, with which many young pas-
tors of the evangelical church unite their entrance
into the ministry with their marriage, would always
have his sanction, is quite a doubtful question. All
depends on the time and circumstances; but it
might be wished that, in the choice of their wives,
clergymen wonld not quite forget the Christian
church to which they may be so useful, Compare
the “ Mirror of a Good Clergyman’s Wife,” by Car.
Bork, 1842, [See Wordsworth for a valuable note
on the usage of the Eastern and Western churches
in regard of the Apostle’s rule, It seems to have
been a general, unwritten law, yet not held of per-
petual obligation, or enforced by any decree of
general councils, In the time of Callistus, at the
beginning of the second century, we learn from
Hippolytus that persons twice or thrice married were
admitted to the ministry. The whole passage, how-
ever, is most striking as a picture of the simple,
healthful household life of the primitive clergyman,
in contrast with the later diseased type of the Latin
church.—W’.]
3. It is a noteworthy proot of the practical spirit
of Christianity, that the Apostle gives such special.
worth to the domestic and social virtues even in the
official rulers of the community, A life of faith and
40
THE FIRST EPISTLE TO TIMOTHY.
morality are indivisible in his view. The pastor of
the church must above all be a good father in his
own family, and that even to the least particulars,
If there be those who think that the care of their
wider sphere of labor will not permit them to attend
to such private duties, the Apostle sets before them
our Lord’s words: ‘‘ These ought ye to have done,
and not to leave the other undone” (Matt, xxiii. 28).
The family of the clergyman must specially deserve
the name of a little household church, “He must
have a hundred eyes on every side; his spiritual
vision must be sharp, not short-sighted. He must
be awake, not for self, but for others ;”’ Chrysostom.
It is notable that the same Church father laments, in
eloquent words, that his care for his large flock
hardly left him time to think and watch over bis own
soul, 44 Hom. in Act. App. Opp. ix. p. 885, ed.
Montfauc.
4, With reason Paul here enjoins that an episco-
pus should be ἀφιλάργυρος. If this vice be the root
of all evil in general, the life of Judas Iscariot and
Simon Magus show what injury it has done to the
clergy and the church; and we may say in this view,
that the history of simony is no less shameful than
that of celibacy.
5. The words of Paul on the condemnation of
the devil is a striking contribution to the New Testa-
ment demonology, although he gives us but a glance
behind the raised veil. The representation of Satan
as ἃ fallen angel makes a marked distinction between
this scriptural doctrine and the Persian dualism from
which it is so often sought to be derived.
HOMILETICAL AND PRACTICAL.
The high worth of the episcopal office.—“ If any
man desireth the office of a bishop, he desireth a
ood work.” This is clear from (1.) Its origin;
ὦ its nature; (8.) its lineage; (4.) its object;
'(5.) its fruit—The episcopal office: (1.) A work;
:(2.) a noble work; (3.) ἃ work which every one
should not desire.—The due qualifications named by
Paul are: (1.) Manifold; (2.) difficult; (3.) just;
ι(4.) rich in blessing—The evangelical clergyman is
called to be a pattern of all personal, domestic, and
~sacial virtues.—The clergyman (1.) a householder
of God in the church; (2.) in his own dwelling.
Use and abuse of the saying, ‘ Whoso careth not for
his own house,” &c.—The rocks which are in tne
way of a newly-converted man.—Through high to
low, through low to high.—The value of a blamelesa
youth to him who would feed the flock of God.—
The snare of the devil in the office of pastor and
teacher.
Srarke: Art thou of high rank, and therefore
ashamed to be a preacher of Christ? yet believe it,
the office is noble and weighty; it has to do with
the greatest things; it regards the salvation of souls,
and eternal life—A preacher may be unmarried
without wrong, yet it is better for many reasons that
he marry.—Continence of body must be joined with
soberness of soul, in him who would grow in spirit-
ual prudence, discretion, foresight,—Laner’s Opus:
Covetousness is a hidden, shameful lust, especially in
a clergyman.—Srarke: A clergyman may be zeal
ous, but not deal blows like a godless man.—A
teacher who would not make his family an offence to
the church, must look to it that he choose a devout
help-meet; else, if be make a blind and carnal]
choice, he will lay the corner-stone of great evil.—
A man can more easily rule his household, than a
whole community: (1.) Because it is far smaller;
(2.) because the household will sooner obey than
strangers ; (3.) because he associates more with them
than with others; (4.) because he naturally treats
them with more affection than others—If a new
convert be unfit for the office of teacher, how much
more an unconverted person.—The shame and vice
of a teacher are snares of the devil, whereby Satan
robs his office of its blessing (1 Cor. ix. 12),
Lisco: The personal characteristics of a servant
of the word.
Heuser: The bishop must consider his good
appearing, his good fame, not hold it lightly because
of his real purity; for his good fame adds to his
influence.—Covetousness is a blot on the character
of a clergyman.—Loss of honor often makes a man
dull and base ; honor leads to self-respect.—Perhaps
the Apostle regarded the higher virtues, here omit-
ted, as acknowledged requisites, and would only keep
us from undervaluing those lower ones; or be would
guide us upward from the outward conduct of life,
here sketched, to the inward gifts.
B.—Character of the Deacons and Deaconesses,
Cx. III. 8-138.
8 — Likewise must the deacons be grave, not double-tongued, not given to much
9 wine, not greedy of filthy lucre; [,] Holding the mystery of the faith in a
10 pure conscience.’ And let these also first be proved; [,] then let them use the
11 office of a deacon, being found blanicless.
12 not slanderers, sober, faithful in all things.
13 of one wife, ruling their children and their own houses well.
Even so must their wives be grave,
Let the deacons be the husbands
For they that
have used the office of a deacon well, purchase to themselves a good degree
[secure to themselves good standing], and great boldness in the faith which is
in Christ Jesus.
1 Ver. 9.—[The Sinaiticus is peculiar here. All the critical authorities read ἐν καθαρᾷ συνειδή, inst hich
tt has καθαρᾶς συνειδήσεως. Were this the true reading, the sense would be, “ holding the inystery of the faith eat a
pure:conscience.—E, H.)
CHAPTER
ΠῚ. 8-18. 4:
EXEGETIOAL AND CRITIOAL.
Ver. 8. Likewise the deacons. After the
Acts of the Apostles have told us the origin of the
diaconate (chap. vi. 1-5), we may learn from the
Pastoral Letters the qualifications needed, in Paul’s
judgment, for a good deacon. This passage is im-
portunt, as it is the only one which portrays the
character so clearly as to be a true mirror for all
after times, Here, as with the episcopi (vers. 1—7),
the Apostle omits the higher requisites of spirit and
disposition, to consider rather the domestic and
moral qualities which men readlily see and judge in
others. It is true that the characteristics here named
agree in many points with those of the presbyter
(vers, 1~7);. but th’s likeness lies in the nature of
the case and the relationship of both offices, and
thus, instead of being at all extraordinary, furnishes
an added proof of the genuineness of these Epistles.
For, were a marked difference made between the
episcopus and diaconus in rank and character, {818
Epistle would bear the unquestionable stamp of a
later age, since, in the day of Paul, both munera
were nearly alike. Besides, both divisions differ
sufficiently in slight details, which show again the
wisdom of the Apostle. See, on the diaconate in
general, LecHterR on Acts vi, 1-5.— Grave,
not double-tongued. There is no proof that,
in the apostolic time, there existed a special, ex-
elusive class, a collegiwm of church assistants, who
had charge of the various duties of the diaconate.
All depended on individual activity; and it was
therefore the more necessary that such persons
should be of superior worth, and honorably fulfil
the office. It is not, however, difficult to see the
design of the Apostle in urging these requirements,
although naturally we may not expect a complete
sketch or an exact order in the recital of them.—
Grave (with ὥσαύτως we must supply δεῖ εἶναι from
the preceding), σεμνοὺς (comp. 1 Tim. ii. 2; Titus
ii, 2); not so much a special virtue for a deacon, as
8. Christian quality which every church officer must
possess, We may take Stephen and Philip as pat-
terns of the true σεμνότης of a Christian deacon.—
Not double-tongued, wh διλόγους ; a word used only
here. Bengel: ‘Ad alios alia loguentes.” In the
manifold relations of the deacons with different per-
sons and families, they might readily fall into this
vice, so wholly unworthy of a man of character.—
Not given to much wine (comp. Titus ii. 3),
He who would not merely aid poverty, but as far as
possible heal it, must be himself a pattern of tem-
perance.—Not greedy of filthy lucre, μὴ αἰσχρο-
κερδεῖς (comp. ver, 8). Any who was capable of
this, would soon appropriate dishonestly the gifts
entrusted to him for the poor.
Ver. 9. The mystery... pure conscience.
Here is the same inward connection of faith and
conscience as before, chap. i. 18 ; and it is an equally
strong proof that the Apostle is by no means con-
tent with the mere outward blamelessness of the
church officers, if this higher spiritual faith be lack-
ing.—Td μυστήριον τῆς πίστεως ; a peculiar expres-
sion, not occurring elsewhere. The mystery here, as
1 Cor, ii, 7, the truth, before hidden, but now re-
vealed (comp. Rom. xvi. 25).—Of the faith; a
Genitiv. subjecti, just aa, in ver. 16, τὸ μυστήριον
τῆς εὐσεβείας ; a mystery which is the object of
faith, and can be understood only by faith. The
Apostle presupposes that this mystery is like a
treasure in the actual possession of the deacons;
and to the question, how it can best be preserved.
he answers with this precept: ““Eyovras τὸ μυστή
ριον τῆς πίστεως ἐν adap συνειδήσει." The pure
conscience is the coffer in which the treasure is best
deposited, “Eyoyras used here, as often, almost in
the sense of κατέχοντας. Although we must grant
that this clause does not directly refer to the diaco.
nate, but is entirely general (De Wette), yet it is
obvious that such a life of faith and conscience must
be most useful toward even official duty. As teach
ing and preaching were not the usual charge of the
deacons, they must so much the more upbuild othera
by their action; and without this personal faith and
conscientiousness they could not fulfil their difficult
task, “‘ Additur pura conscientia, que extenditur
ad totam vitam, tum vero, ut sciant se Deo servire 3”
Calvin.
Ver. 10. And let these also first be proved,
These no less than the presbyters. The Apostle had
not, indeed (chap. ii. 1-7), expressly ordered a pre-
vious δοκιμάζειν for these persons, but it lies in the
nature of the case, especially in the restriction, ver.
5. Weare not told by whom this proof was to be
made, or to what special points it should extend. It
could not have been a public one, before the whole
community, since it was already presumed that those
called to the diaconate enjoyed a good name and
character. It is better to suppose an inquiry by
Timothy himself, and the associate episcopi, since
the deacons had probably their formal appointment
from these last, That it was an examination in the
proper sense (Heubner), is as improbable as the
notion (Heydenreich) that we are to suppose the
“united voices, and questions all around,” from in-
dividuals of the congregation, This is surely too
official and modern a conception. Far simpler Ben-
gel: “ Diaconi debebant prius edere specimen sui in
ipsd diaconia, quam plene immitterentur in munus.”
They could enter on their office, after their blame-
lessness had been proved. This proof was thus, in
the main, of a prohibitory character, to keep the
unworthy from office.
Ver. 11. Bven so must their wives ...in
all things. This direction concerning the wives
has a somewhat singular place anfidst the rules of
the diaconate. Were not the passage beyond all
critical doubt, we might regard it as an interpolation.
The connection does not allow us to think of Chris-
tian women in general; nor does the Apostle speak
of deaconesses alone, as such, since in chap. v. this
class is distinctly treated of. We are almost un-
willingly forced to apply this to the wives of dea-
cons (Matthies); although it is remarkable, again,
that the Apostle should give such express precepts
for these, yet none for the wives of the presbyters,
who had yet higher rank, The reason of this may
be found, however, in the fact that the wives of the
deacons were entrusted also with the office of dea-
coness; which compels us to the opinion that, by
the word γυναῖκας, must be understood the wives of
deacons, in so far as they were deaconesses also, and
thus subject to certain rules here suggested before-
hand, but more expressly given in chap. v. These
requisites are such as every Christian woman should
have, yet they are specially desirable and indispen.
sable to the sisters who would undertake a public
office in the church.—Not slanderers, μὲ διαβό-
λους ; literally, not devils—which they undoubtedly
would be should they be guilty of lying and slander.
“ Why is it that evil-speaking is so characteristic of
42
THE FIRST EPISTLE TO TIMOTHY.
women? A woman has no arms, weapons, brute
force, like man; her tongue is her weapon ; and her
natural feeling of dependence makes her more sus-
ceptible to envy and rivalry;” Heubner.— This
qualification of the deacons’ wives has its relative
contrast with the requirement made of the hus-
bands; μὴ SiAdyous, just as the νηφαλίους points
back to the preceding, μὴ οἴνῳ πολλῷ προσέχοντας.
—Faithful in all things, is a precept indeed for
all, but specially for women, who in their allotted
sphere must practise this fidelity in little things, and
therefore not overlook or despise it.
Ver. 12. Let the deacons be the husbands
of one wife. See ver. 2.—Ruling their chil-
dren and their own houses well. See vers,
4,5. The domestic virtue of deacons must not be
inferior to that of presbyters. Care of their own
children was doubtless the best preparatory school
for care of the poor and sick.
Ver. 13. For they that have used, ἄς. To
call forth an earnest attention to his precepts, the
Apostle points to the noble reward of the faithful
man. Undoubtedly, in his view, they only would
deserve it who made such rules their own, and thus
fulfilled them.—Such purchase to themselves a
good degree, βαϑμὸν καλόν. Baduds, gradus, the
Tonic form of the Attic Bacuds (from βαίνω), may
be understood either in reference to church office, or
to the spiritual state. If, in the former view, we see
in this phrase a promotion to the presbyterial office
(Jerome, Bengel, and others), we must presuppose a
kind of hierarchical order, which is quite foreign to
the apostolic time. This interpretation is not at all
necessary by grammatical rule; indeed, the descrip-
tion of this higher official degree as καλόν sounds
somgwhat singularly; nor can we conceive of any
conflection between such advancement and the παῤ-
ῥησία spoken of just after. We therefore prefer
their view who interpret it as a good step in spiritual
life, or future blessedness—two meanings which may
well be united, and between which to put edther—or
(De Wette, Huther, and others), we think unneces-
sary. The Christian life here and hereafter is, in the
Apostle’s view, one united whole; and in proportion
as we advance here in our spiritual growth, snall we
reach undoubtedly a higher degree of blessedness.
It has been often said, indeed, but never proved,
that Paul knows no degrees in future happiness.
The opposite rather appears from 1 Cor. iii. 15; xv.
41, 42; 2 Cor. ix. 6, and elsewhere. A faithful ful-
filment of our calling in the Church of Christ is the
means blessed of Him to win here, as in eternity, a
good degree of growth and of salvation, [It seems
most agreeable to our conceptions of justice, and is
consonant enough to the language of Scripture, to
suppose that there are prepared for us rewards and
punishments of all possible degrees, from the most
exalted happiness down to the extremest misery, so
that our labor is never in vain; whatever our ad-
vancement in virtue, we procure ἃ proportionable
accession of future happiness; Parry, ‘‘ Mor. Phil.,”
B. 1, 6. 7.—W.]—And great boldness in the
faith which is in Christ Jesus. This second
part of the promise expresses the reward which such
fidelity will gain from others; as βασμός referred to
that which the diaconus would gain for himself,
Παῤῥησία, used in this absolute sense, does not mean
boldne<s of faith before God, but boldness of con-
science before men, and, indeed, before the church,
in whose employment such deacons as breathed this
spirit could not have reproach. Bengel joins them
both; “ Fiducia erga Deum et homines.” Faith ix
Christ Jesus does not belong exclusively to παῤῥησία,
but as well to βαϑιμός ; meaning the ground in which
this confidence is rooted, and on which this degree is
built. It is obvious that πίστις must not be taken
objectively of Christian doctrine, but subjectively of
the personal life of faith. [@aSués is rendered, by
Conybeare, position. Alford inclines to this reading,
but refers it also, with De Wette and Wiesinger, to
the hope of the future, as well as the present life
We cannot, however, see force enough in the above
reasoning to reject the generally received idea of an
official promotion. Undoubtedly the hierarchicas
ideas of the day of Jerome, when the deacon was
styled a Levite (Ep. 27), do not belong to the church
of St. Paul and Timothy. But there is nothing
strange in the supposition, that a deacon of ex
cellence in his calling should rise to the rank of
presbyter. The custom, as it afterward obtained in
the church, although it may have been by no means
the rule of that early time, seems to have arisen
naturally enough out of just such instances. Why
should not such a promotion be καλός ὃ and why
should not one who had attained it have greater
“boldness in the faith’? The opposite interpreta
tion seems to us far-fetched and fantastic. See fur
ther, Ellicott and Wordsworth én loco—W.]
DOCTRINAL AND ETHICAL.
1. It appears, from these precepts given to the
deacons, how highly the Apostle valued the charge
of the poor, which he would entrust only to those
worthy of this special honor. All his directions may
be called a practical commentary on two sayings of
the Lord: ‘‘ Woe to him through whom the offence
cometh” (Matt. xviii. 6, 7); ‘“ Whoso is faithful in
the least, is faithful also in much” (Luke xvi. 10).
The Apostle in this, moreover, remains true to his
own rule, that God is not “ἃ God of confusion, but
of peace,” and therefore all must be ‘‘ done decently
and in order” (1 Cor. xiv. 88, 40).
2. The offices of deacon, presbyter, &c., in the
apostolic church were not immediately ordained by
Christ, and as little arranged by human wisdom after
a predetermined and measured plan; but they cama
by degrees into existence, under the guidance of the
Holy Spirit and in the process of circumstances, and
were thus the source of rich blessing to many. They
had from the first a spiritual character, the diaconate
not excepted; for this office is very superficially
valued, if we suppose it designed to meet the physi-
cal wants of the sick and poor. Here, rather, the
beautiful saying is true: “The soul of charity is
charity to the soul,” Amalia Sieveking; and, “The
service of the poor is the service of God,” Angelus
Merula. Hence such an office can be worthily exer-
cised by those alone who are united truly with Christ
and the brethren by the spirit of faith and love, and
for Christ’s sake ready to meet every sacrifice, every
trial, and every opposition.
8. The apostolic directions regarding the office
of presbyter and deacon have to the present time
been far more truly kept in the Reformed Church
than in the Lutheran ; whilst in the Roman Church
they have 66: caricatured, and are hardly to be recog:
nized, It is from this common cause that the presby-
terate and diaconate, in the life of the church, form. to
gether with the office of preacher and pastor, a circle
of working forces, whose rights and duties are still
CHAPTER III, 14-16.
43
too little understood and prized by many. Compare
the “ Manual for Elders and Deacons in the Evan-
gelical Church, and those who are to become such,”
by ἃ. B. Lecuxer, Frankfort-on-the-Maine, 1857.
4. “It is beyond doubt that much is given to
those who are entrusted with the office of elder or
deacon. An office is given them of primitive Chris-
tianity, honorable by its antiquity, and at the same
time evangelical, Protestant, of needful service for
the edifying of the Christian body.”
5, The apostolic rules regarding deacons re-
main, in spirit and substance, normative for all such
officers ; and a wholesome corrective for the many
deviations from those principles which are seen to-
day in manifold shapes.
6. See further, chap. iii. 1-7, and chap. v. 9
et seq.
HOMILETICAL AND PRACTICAL.
How the diaconate must be exercised in the spirit
of the Apostle Paul: (1.) Its duty; (2.) its re-
quirement; (8.) its blessing.—Whoso would suc-
cessfully watch over others, has double need to know
his own condition.—The relation of a good servant
of the church (1.) to honor; (2.) to pleasure ; (8.)
to the goods of the world.—The inward connection
of a firm faith and a pure conscience.—Women may
direct the work of Christ (1.} to great gain; (2.) to
incalculable harm.—The church a family ; its pastor
a father of the household.— Connection between
fidelity in the guidance of our own family and of
that entrusted to us,—The laborer is worthy of his
hire.—Faithful duty to the Lord the best way toward
our own growth in holiness and grace.—Rectitude
before God goes hand in hand with boldness before
men.—Faith in Christ the spring of the true wisdom
for life—Whoso lacks the requirements of Paul,
will not only be a poor deacon, but a poor Christian.
Starke: Hepineer: Pure doctrine and pure
conscience must always go together. What worth
in much knowledge, without self-knowledge? muck
teaching, without our own conversion?—None can
be a true Christian, still less a teacher, who has not
faith and a pure conscience.—Srarxe: How needful
proof, trial, experience, evidence, to those appuinted
to the spiritual office!—The more prominent the
place God allots any one, the more blameless should
be his life, since many observe him.—When all is
well in the clergyman’s home, there is a good exam-
ple for his people; if not, it is a slaughter-house,
where souls are destroyed (1 Sam, iii. 13).—The true
servants of God do not mourn over their sweat and
toil; if they stay here without further promotion,
they will have a degree so much the higher in
heaven (Dan, xii. 3; 1 Cor. xv. 41, 42).
Hevusner: The strictest examination before our
appointment to the spiritual office cannot equal the
holy claims of the office.—-Our whole life is indeed
an examination followed by a judgment.—No office
has such claim (?) to future honor and blessedness as
that of the Christian teacher.—It is a strong spur to
higher, Christian competition, when we remember
that there are degrees even in salvation.
Von Gervacu: Fidelity in little is the test of
genuine fidelity in great things.—Many are seem-
ingly truer in the great concerns of life than in the
less, where they constantly offend in their everyday
faults, which all can see; and therefore such fidel-
ity in greater things is worm-eaten, done from men-
pleasing, from worldly ambition, not love to God
and the brethren.—Lisco: The personal traits of
the almoner of the church, ad vers, 1-15.—Charac-
teristics of a good clergyman.—(Synodal Sermon) :
We have the richest and the hardest office in the
communion of the Lord.
[Donnz, Sermons: The ministry to the poor.
Heaven and earth are a musical instrument; if you
touch a string below, the motion goes to the top.
Any good done to Christ’s poor members upon earth,
affects Him in heaven.—W.]
VUL
Weightiness of the preceding admonition for the Church.
Ca. III. 14-16. ©
14
These things write I unto thee, hoping to come unto thee shortly:
15 But if I tarry long, that thou mayest know how’ thou oughtest [one ought]
to behave thyself [one’s self] in the house of God, which is the church of the
16 living God, the pillar and ground of the truth. And without controversy, great
is the mystery of godliness: [,] God [Who] was manifest in the flesh, Justified
in the Spirit, seen of angels, preached unto the Gentiles, believed on in the
world, received up into glory.
Ver. 15.—How one (wie man). Some authorities—e. g., D., Arm., Vulg., and others—have inserted σε, for th
jake, it appears, of explanation, but for the rest, without reason. 7 ie ᾿ 5
4 Ver. 16.—See the exegetical explanations. [There are difficulties here both in the proper reading ani in the
translation. ΟἿ is easily convertible into ΘΣ.
In the Oriental Church the powerful Christ ological interest might easily
have overlooked an alteration in the text, which was the result either of inadvertence, or of a design to give greater
emphasis to the doctrine of the Incarnation here enunciated. We find that the reading in the Lectionaries, in Chrysos-
tom, Theodoret, John of Damasc., @Ecumenius, Theophylact, and others, was Θεός ; put this was not the reading of the
great uncial MSS.
Bishop Pearson has an elaborate note upon this text
assumes, however, that the “Greek copies”? all read Θεὸς, which is an error. i
fathers read Θεὸς ; the question is, what is the ovidence that it is the true reading ?
(“ Creed,” Am. ed., p. 194), in which he
It is not denied that many of the Greek
The reader is referred to tha
44
THE FIRST EPISTLE TO TIMOTHY.
author’s critical remarks.—Nor is the translation easy. Our author is ingenious here, but not convincing. He brack
ets the following words: (“ Ein Pfeiler und Grundfeste der
seligkeit”®) = “a pillar and ground of the truth, and confessedly great
with what precedes. € ᾿
‘We can, with the modern critical editors, place a full period at the end o!
the clause, “great is the mystery of godliness,”
but not in the way of grammatical structure.
Wahrheit, und anerkannt gross ist das Geheimniss der Gott-
is the mystery of godliness.” He thus connecta
It has, indeed, a connection with the foregoing,
the 15th verse. Then we can find the logical connection thus: the mystery of godliness is the truth just referred to; the
especial substance of that “truth” is then expressed _in the words that follow: ‘Who was manifest,” &e.
But it may (so Huther) be regarded as referring to a subject not
creates the greatest difficulty in the way of structure.
δ named expressly, but which, of course, must be Christ.
‘hristian hymn, the difficulty disappears in a measure.—E.
EXEGETICAL AND CRITICAL.
Ver, 14. These things write I unto thee.
The Apostle does not mean here the whole Epistle,
but only the admonitions which he has given in
chaps. ii. and iii, Probably, before he parted from
Timothy, he had left behind for him a general direc-
tion, but not special rules for each individual case,
He now does this, hoping, ἅς. Ἐλπίζων does not
mean the cause of his writing, but is to be taken
sensu adversativo, although I hope; see Winer,
p. 214.—To come shortly; properly, sooner ;
τάχιον, in comparative; 7. 6.7 sooner than is expect-
ed, or perhaps than I think of. The various read-
ings, ἐν τάχει, ταχεῖον, or ταχέως, are only exposi-
tory corrections, against which we hold, difficelior
lectio preferenda ; for which reason Tischendorf has
justly retained the Recepta. Besides, the compara-
tive τάχιον, John xiii. 27, is used in almost the same
sense with ταχύ.
Ver. 15. But if I tarry long, &. It might
happen that the expectation of Paul to return soon
would be disappointed ; and in order to prevent any
embarrassment to Timothy, he writes him the neces-
sary instructions. Βραδύνω, the same word used
2 Pet. iii. 9 of the promise of Christ’s coming.
That Paul will meet Timothy in Corinth, to go with
him to Macedonia (Otto), is a conjecture, only forced
on the text to favor a pet hypothesis——How thou
oughtest to behave thyself in the house of
God. The expression has a general sense, although
it apparently refers to Timothy in particular. The
explanatory oe has this degree of weight (Luther,
too, reads, how thou shouldst behave); but critically
the evidence is too weak to admit it into the text.
See Tischendorf on this passage.—AvacrpépeoSat
means not Christian life in general, but here the life
of the Christian officer, which belonged to Timothy
and his fellow-episcopi. The scene of this ἀναστροφή
is the house of God, the Christian community not
exclusively in Ephesus, but in general.— House of
God, οἶκος Θεοῦ. It is well known how frequently
this scriptural expression occurs in the other letters
of Paul; most strikingly 1 Cor. iii, 9-17. If the
temple at Jerusalem, as well as Israel itself, the Old
Testament people, bore this name (Matt. xxi. 13;
Heb. iii. 2, 5), it might certainly be used with
greater truth of the Church of the New Testament,
It is the house whose owner is God, since He built
it, inhabits it, and will complete it in His own way
and time (comp. Lisco, ‘“ Parables of Jesus,” 4th
ed., p. 505). The conception of inward unity, as
well as of indestructible steadfastness, is obviously
expressed in this word, These attributes are pos-
sessed by the Christian church, because it is the
house of the living God. Bengel’s remark is deeply
apiritual: ‘‘ Heclesia Dei viventis opponitur fano
Diane Ephesiorum. Vita Dei fundamentum spei
nostre,” cap. iv. 10, et fons veritatis, h. —Pillar
and ground of the truth. We have thus reached
by degrees one of the most difficult passages in these
Epistles. The words which are chiefly to be dis-
Yet ὁ
Then, if we regard thé passage as taken from a current
cussed offer nothing doubtful in a literal sense,
Στύλος is the support on which the roof of a house
rests, its upholding pillar (comp. Rev. iii. 12; Gal.
ii, 9), Wahl says very truly: “ Omne id, cut ut
primario et pre ceteris insigni innititur aliquid.”
‘Edpalwua means the ground, the foundation Conn:
ϑεμέλιος, 2 Tim. ii, 19), which is as necessary for the
stability of the whole house. Pillar and grownd
of the truth can only refer to the religious truth per-
sonally revealed and manifest in Christ. But now
the question is, whether these words are in apposi-
tion to οἶκος τοῦ Seod ζῶντος just before, or belong
to καὶ ὁμολογουμένως, x.7.A., just following them,
Both constructions have been often defended and
attacked with alternate success by learned and de-
yout men, In De Wette and Huther may be found
the names of the various champions of either view.
Here, where we do not aim at strict exegetical dis
cussions, but rather to give the results of our own
inquiries, we shall simply state why the latter view,
as is seen in our translation, seems preferable to the
former. The statement of Paul’s design in the pre-
ceding portion is already closed with ver. 15; and
while the description of the church as the house of
the living God has a good and valid sense, the fol
lowing phrase, ‘a pillar and ground of the truth,”
if it be considered as an addition to this figurative
expression, is exceedingly dull and heavy. It is
most improbable that the Apostle should in one
breath describe the church, which he has called an
οἶκος, as also a στῦλος καὶ ἑδραίωμα. We cannot
possibly expect such a violation of all esthetic rule
from a man like Paul. The conception of the
church as such a pillar and ground of the truth, is
indeed quite explicable in a sound sense, yet it is in
itself far from clear and as far from Pauline (comp.
1 Cor. iii. 11), But if the new proposition (ver. 16)
begins with the words καί éuoA. μέγα, then the
copulative καί is entirely without a purpose, and a
singular commencement, too, of a proposition, We
need not here recall the misuse made by Romish
interpreters of the idea: ‘The church a pillar of the
truth” (comp. Calvin on this passage), A striking
view of this conception of the church, as colwmna
veritatis, in the Protestant light, is given by Melanch-
thon on this sentence.—For all these reasons, we
believe that we are right in beginning, with στῦλος,
a new proposition, which continues to the end of the
chapter. It must be granted that the construction
remains singular and hard: στύλος καὶ ἑδραίωμα τῆς
ἀληδείας καί ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὖσε-
βείας μυστήριον ; especially the article τὸ had best
be removed, if, according to our view, στῦλος...
ἀληδ. is the predicate of τῆς εὐσεβ. μυστ. Yet we
do not find this objection so overwhelming, as Gro-
tius and others do, against our construction, The
evolution of thought is rapid; the Apostle speaka
so forcibly, that he does not painfully weigh and
arrange his words. The representation of the és
ἐφαν., x.7.A., in ver. 16, directly after, as not only a
μυστήριον τῆς εὐσεβείας, but as likewise a στύλος x.
ἑδραίωμα τῆς ἀληδείας, the denial and cpposition te
CHAPTER
ΠῚ. 14-16. AE
.
which is fully noticed chap. iv 1, is entirely in the
Apustle’s spirit; who, as we know already in earlier
letters, gives a special importance to the essentials
of the gospel. If a new chapter had been begun
with the words, ‘a pillar and ground of the truth,”
the whole connection would perhaps have been
viewed in another light. The interpretation of
στύλος καὶ édpalwua τῆς GANS. as referring solely
to Timothy, deserves scarcely any notice save as an
exegetical oddity. To exhort a pillar to behave
itself (ἀναστρέφεσϑαι), sounds a little hyperbolical.
Only three of the foremost Apostles are called
στύλοι, Gal. ii. 9; but never their associates,
Ver, 16, And without controversy great,
&e., Καὶ ὁμολογ. μέγα, «.7.A. This must, as στύχος
καὶ é5p., be regarded as the introduction of the sum-
mary statement ὅς épavep., κιτιλ. Μυστήριον is the
Pauline expression for that truth, before hidden,
now brought to light (see Eph. iii, 8-5); μυστ. τῆς
εὐσεβείας, that which is the object of εὐσεβ., like
puot. τ. πίστ. (ver. 9); whence it appears that the
translation, α godly mystery (Luther), is somewhat
arbitrary. This mystery is great, not wholly un-
fathomable (comp. Matt. xiii. 12), deep in meaning,
weighty (comp. 1 Cor. ix. 11), confessedly great,
ὁμολογουμένως ; not strictly, made known (Luther),
but rather in the sense of indubitable, secundum id
quod in confesso est apud omnes. Summa; a wys-
tery now revealed, whose weight and worth no Chris-
tian can doubt, What, now, is this mystery? The
very thing called στύλος κ- ἑδραίωμα τ. ἀλ. The
phrase lacks, indeed, in a degree, the climax which
we might here expect; but this difficulty vanishes
when we balance against it the fact that the Apostle
has expressed his meaning first in a tropic, then in a
literal mode; whilst the following clauses show now
in their order what the subject is which was called
improprie a pillar and ground, proprie a mystery
of godliness. The remark of Wiesinger, following
Schleiermacher, that the third adjective of definition,
ὁμολογ. μέγα, cannot grammatically be connected
with two predicates like στύλος and ἑδραίωμα, seems
to us at least without any proof. [The reference of
the “pillar and ground” to the church, is more
strongly sustained by exegetical argument, both by
writers of older and later times, than this view of
our author. Huther, Schleiermacher, and Wiesinger,
among many, hold the grammatical construction to
point to ἐκκλησία, Alford has perhaps summed the
evidence as concisely as any of our English exposi-
tors; and in his view the structure of the whole
passage demands this application, His answer to
the chief objection offered by our commentator, on
the score of good taste, seems sufficient, viz., that
the οἶκος contains in itself pillar’ and basement,
Conybeare is one of the few who apply the phrase
to Timothy; but this sense seems frigid, and un-
worthy of this great passage. There is a striking
suggestion of Arnold, which may well be added:
“Tf the words are to be applied: to the church, they
do not describe what it is de facto, but what it ought
to be. Take care that no error through thy fault
eréep into that church, which was designed by God
to be nothing but a pillar and basis of truth ;”
“Life and Letters,” p. 81, v. 2, Amer. ed—W.]
—God was manifest in the flesh [Who
was manifest in the flesh, in the German version].
The translation given above expresses already our
probable judgment on this well-known crus eritico-
rum, We can. with a good critical conscience wholly
weree with the steadily increasing number who re-
gard neither eds nor 8, but ὅς, as the original read
ing. See Tiscenporr, N. T., ed. 7, on this pax
sage; and compare the very valuable Excursus αὐ
1 Tim. i. 16 in his edition of the Codex Ephr
Syri rescriptus, 1848. The Codex Sinuiticus hae
also confirmed the reading ὅς as the only true one,
Paul might, indeed, from his Christological stand
point, have very justly written Seds; but it does not
at all follow that he has done so. It is hardly credis
ble that the original reading Seés should have been
changed to és; but very explicable that the original
ὅς should have been changed to Seds. Were Seds the
true reading (Matthii, Scholz, Rinck), it would be
passing strange that such decisive proof-texts should
never have been used by the orthodox church fathers
in the Arian and other controversies; and, again,
Cyril, in his reply to the Emperor Julian, who de-
nied that Paul had ever called Christ Seds, has not
appealed in a word to this passage, as he would
almost surely have done had he known the Lectio
Recepta. Besides, we find in the following clauses
several expressions (6. 9., ὥφϑη ἀγγέλοις and dve-
λήφϑη ἐν δόξῃ) which could hardly be used of God
absolutely, but only of the ϑεός gavepwSels. For all
these reasons, the reading és is not only critically
but exegetically proved to be best; and the view
often expressed, that it is an heretical corruptior.
of the text, is quite exploded. To the question,
whether we should supply an οὗτος after és before
ἐδικαιώϑη, Or whether all the clauses following this
refer to a subject not further named in ver. 16, we
must answer by the latter opinion. The designation
of the μυστ. τ. εὐσεβ. has the character of a propo-
sition, to which the apodosis is wanting; and this
fragmentary style of the whole expression confirma
yet more the conjecture, based on the metrical
sequence of the words, and already affirmed by
many, that we have here a part of an ancient Chris-
tian hymn. The unnamed subject of the proposi-
tion in ver. 16 can be only Christ; and although
the reading Seds, in our view, is not critically justi-
fied, the passage still contains, by the reading és
ἐφανερώϑη, a proof indirect but unquestionable of
the Divine-human nature and dignity of the Lord,
Manifest in the flesh can only be said of Him who,
before His incarnation, was personally with the
Father. Nay, more; it is possible to keep the read-
ing 8s, with Tischendorf, yet avoid all the difficulties
which might possibly come from a surrender of the
Recepta, if we consider the clause, Srvaos x. ἑδρ.
νον μυστήριον, a8 a long parenthesis, and thus read
the text, vers, 15, 16° “ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ
ϑεοῦ ἀναστρέφεσϑαι ἥτις ἐστὶν ἐκκλησία Seod ζῶντος
(στύλος καὶ ἑδραίωμα τῆς ἀληδϑείας καὶ ὁμολογουμέ.
νως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον 1) ὅς
ἐφανερώϑη ἐν σαρκὶ, x.7.A.” This conjecture appeara
to us the simplest and most natural in the treatment
of a passage so often interpreted and misinterpreted,
If it be true, then the reading Seds is critically un-
tenable; yet it is a right exposition of the Apostle’s
meaning, since 83 reverts directly to ϑεοῦ ζῶντος.
That the Apostle often uses long parentheses, ap-
pears, among several instances, from Rom. ii, 13-15,
That he does it here, will seem less extraordinary
when we consider the fulness and rapid succession
of thoughts in this part of his letter. We readily
grant, moreover, that objections may be raised
against this view by those especially who regard
στύλος x. ἑδραίωμα as in apposition with ἐκκλησία τ.
ϑεοῦ ζῶντος. But this last view seems to us unsus
tained; and thus the only question is, in the choice
46
THE FIRST EPISTLE TO TIMOTHY.
of the many expositions, which has the fewest diffi-
culties? We have from our point of view the
double advantage, that we need neither violate our
critical conscience, nor surrender a dictum probans
for the divinity of Christ—Mlanifest in the flesh,
justified in the spirit. Six connected clauses,
which, in the original especially, have a very eupho-
nic and metrical character—Manifest in the flesh.
Man is flesh; the Son of God is manifest in the
flesh, since He came forth from the Father, with
whom He personally pre-existed (1 John i. 2). The
birth of the Lord is the starting-point of this mani-
festation ; its scene His whole earthly life. Bengel :
“ Hee manifestatio dicit totam occonomiam Christi,
oculis quondam mortalium conspicui.” If the ex-
cellence of this Divine manifestation is misjudged
and despised by many, yet God has confirmed it in
the most undoubted way. ὈἘδικαιώδη ἐν πνεύματι;
He is proved to be the very Person He truly was
(for this sense of justified, comp. Luke vii. 35). He
is by His divine glory known ἐν πνεύματι, not as
Spirit (Baur), but in the Spirit, whereby this His
δικαίωσις is effected. The Spirit who dwells and
works in Him, not by measure (Jolin iii, 384), and
raised Him at last from the dead (Rom. i, 3, 4),
reveals Him in His high nature and dignity. We
have here, without any arbitrary severance of the
connection, a reference to all by which His divine
origin is made known (comp. John i. 14), In what
way has this wondrous announcement of this won-
drous manifestation been given? Paul answers in
the two following clauses.—Seen of angels, ὥφϑη
ἀγγέλοις ; not the Apostles, which would not be the
common use of the word, but the angels of heaven,
who often ministered to Him in the days of His
humiliation (Matt. iv. 11; Luke xxii. 43), and to
whom, after His resurrection, He revealed Himself
in His godlike glory. The power of Christ over these
heavenly beings is not here meant (Mack), but the
vision of His glory by those who wonder at the
brightness which they have never before seen, or at
least not in such perfection. Comp. 1 Pet. i. 12;
Eph. iii, 10; Heb. i. 6. Chrysostom: ““ῶστε καὶ
ἄγγελοι ped’ ἡμῶν εἶδον τὸν υἱὸν τοῦ Seov, πρότερον
οὐχ ὁρῶντες." “Ηδ alludes probably to a heavenly
scene, the contrast of the descent into hell;” De
Wette. If we take Seds as the subject of this
clause, we may perhaps find expressed here the
thought, that God, through His manifestation in
Christ, has been revealed in a higher light before
the angels. Whatever the truth of this, He who has
thus revealed Himself in heaven, has not been for-
gotten on earth—Preached unto the Gentiles.
‘E9v7., in a general sense, implying that the nations
have received, through the preaching of the gospel,
the same truth which the angels received by vision
—the glory of Christ, the Lord. Wiesinger justly
says: ‘It isa new commandment to both; and the
mystery lies in this union of heaven and earth
around His person, in this wonderful blending of
such entire opposites.” It is not the contrast be-
tween Jew and heathen, but between human and
superhuman beings, which the Apostle directly re-
gards.—The third coupiet denotes, finally, the results
of this whole manifestation, and its announcement.
Tt had not been in vain. It was believed on in
the world, émoretan ἐν κόσμῳ. This last word
must be herve taken in an ethical sense, quite like
1 John ii, 15; τ. 19. Amidst the multitude of
those who reject Him, the Son of God has found
faith with mary where He has been preached (comp.
2 Thess. i. 10); and is finally received up inte
glory, ἀνελήφϑη ἐν δόξῃ. It is the most natural
view to refer this to the ascension of the Lord
(comp. Luke xxiv. 40, 51); nor is it any insuper-
able difficulty that the foregoing clauses in part
allude to a period after His ascension, since the
Apostle does not design te give a chronological view
of the events in the life of Jesus. Meanwhile, we
need not refer this last clause (ἀνελήφϑη ἐν δόξῃ) to
the ascension exclusively, any more than the first
(ἐφανερώϑη ἐν σαρκί) to the nativity of Christ. We
may embrace in the conception His whole heavenly
life in glory, taking the expression per attractionem ;
ἀνελήφϑη eis δόξαν, καὶ ἐστὶν ἐν δόξῃ. Calvin:
“ Ergo sicuti in mundo quoad fidei obedientiam ita
et in Christo persond mira fuit conversio, dum ex
tam abject servi conditione erectus est ad dexteram
Patris, ut illi flectatur omne genu.” The three
couplets this bring before our vision the advancing
glory of this Divine manifestation in Christ in a
series of acts, whose beginning is the earth, whose
closing is in heaven. It may appear, perhaps, an
incidental feature, that the whole consists of two
chief divisions, of which earth has two subdivisions ;
the first two embracing the events on earth, the
third those of heaven (Huther). In any case, Paul
has not arranged this division in such an order by
any arbitrary rule of art. We probably, therefore,
have, as already suggested by Winer, Wiesinger, De
Wette, Huther, and others, in this whole passage the
fragment of an ancient church hymn (as Eph, v.
14), or a symbol of faith, which, when the praise
τοῦ Yeov ζῶντος was sung, perhaps in some strophe,
no longer known to us, may have been as follows
“Os—péya τὸ μυστήριον ----
ἐφανερώϑη ἐν σαρκὶ,
ἐδικαιώϑη ἐν πνεύματι,
ὥφϑη ἀγγέλοις,
Ἐκηρύχϑη ἐν ἔϑνεσιν,
ἐπιστεύϑδη ἐν κόσμῳ,
ἀνελήφϑη ἐν δόξῃ.
All this is, in the Apostle’s view, the great mystery
of godliness—the pillar and ground of the truth, on
which the house of God (ver. 14) rests unshaken ;
and it is an apostasy from this in the bosom of the
same church to which he looks forward (chap. iv. 1).
Compare Ramsacn, “ Anthology of Christian Hymns
in all Ages of the Church,” 1. p. 88, οὐ seg.
DOCTRINAL AND ETHICAL
1, The tone in which the Apostle here speaks to
his friend and scholar Timothy, and the deference
which he expects in the performance of his instruc
tions, give us a fresh proof of his apostolic au-
thority.
2, The tabernacle and temple of the old cove
nant, in which it is said that God dwelt in a specias
manner, were a type of the Christian Church with
all its blessings ; and Israel, the people of the elder
revelation, a pattern of the kingly and priestly race
of the new covenant.
8. It is the essential character of Christianity,
that it does not rest on abstract conceptions, and
inferences of reason, but on undeniable and change.
less facts (1 John i, 1-8), The whole sum of the
Christian revelation is in the person and history of
its Founder, which the Apostle here condenses in ἃ
CHAPTER
ΠῚ. 14-16. 41
few words. Tach new proposition which he offers
opens a new world of Divine wisdom and love. The
creed here recorded is not the confession of particu-
lar churches, but of the one holy, catholic Church
of Christ in all centuries; the oldest furmla con-
cordice—the standard of the true Church against the
unbelieving world, on which a higher hand has writ-
ten, in hoe signo vinces,
4, The preceding words are most important, as
clearly explaining to us the meaning of the μυστή-
ριον. The older theology considered mysteries as
dogmas, which lie wholly beyond and above the
sphere of men, which are to all eternity unsearch-
able to the finite understanding, and therefore best
veiled in a holy obscurity. Paul does not acknowl-
edge many mysteries ; he knows one only great mys-
tery, whose chief truth is here revealed; and this is
its specific characteristic, that it was before hid, but
is now manifest. Yet there is no ground in such a
view for the position of modern rationalism, that
this mystery, now revealed, may be completely ap-
prehended by man. Even a revealed mystery has
its dark, hidden side. The sun, which has been long
veiled by the clouds, and suddenly breaks forth in
its full light, blinds the eyes as truly as the darkness,
“ Mysteria quantumvis revelata, vel sic tamen obscura
manent” (comp. 1 Cor. xiii. 11, 12). When Paul
presents the mystery as the object of the εὐσέβεια,
he indirectly reproves their arrogance, who think
with their bounded understanding to search the deep
things of God, instead of keeping them in the sanc-
tuary of a holy heart. ᾿
5. This confession of faith is only the fuller ex-
position of the testimony which the Lord (John xvi,
28) gave of Himself. The last words should not
be overlooked, in which the question is answered,
whether Paul taught or no the bodily ascension of
the Lord Jesus.
HOMILET(ICAL AND PRACTICAL.
Paul a pattern of tireless apostolic activity in
speech and writing.—Timothy, however rich in
spiritual gifts, yet in his church duties directed by
the authority of Paul.—The minister of the gospel
must above all know how to behave himself in the
house of God.—The Church of Christ a house of
the living God: (1.) Builded of God; (2.) inhabited
by God; (8.) consecrated by God; (4.) completed
through God.—The greatest blessings of the old
covenant are not lost in the new, but lavished in
fuller measure.—The manifest mystery of the grace
of God in Christ the essential fact we have in Chris-
tianity.—The personal, historic, living Christ the
ground of His Church.—God’s glory in Christ: (1.)
Manifest ; (2.) declared; (8.) crowned with the de-
sired success—The Divine manifestation: (1.) A
myatery ; (2.) a mystery which passeth knowledge ;
(8.) ἃ mystery which the godly alone can understand
and prize, and which alone can lead to godliness. --
The marvellous facts of the gospel history a chain,
in which not a link is wanting.—From these facts
the preaching of the gospel must proceed, and to it
constantly return.—The minister of the gospel is not
called to declare to the church the religious ideas of
his time, but God’s eternal truths of redemption and
salvation.
Starke: Anton: A Christian minister must not
sit always in his study, but must go hither and
thither.—Hxpineer: The Church may fail, but not fall
—Anton: Behold the Church directly in your sight
What it is in God’s eyes, let it be in yours.—Muor#-
ριον. This mystery is great: (1.) In its origin, for
it comes from the inconceivably and inexpressibly
great love of the heavenly Father; (2.) in its own
character, for who can think or know how it is pos-
sible for One greater than all angels, yea, equal to
the Father in power and glory, to have been mani-
fest in the flesh; (3.) in its purpose, which is the
salvation of lost men, lying in the utmost ruin.—
THE saME: The gospel is full of mystery ; it must be
judged not by the reason, but by God’s revelation
(2 Cor. x. 5),—Preachers, who carry into the pulpit
an empty babble, which leads not to godliness, are
not gospel teachers (chap. i. 4; iv. 7)—The mystery
of the incarnation of the Son of God, received in
faith and shown in godliness, leads to eternal glory
(chap. iv. 10; Acts xvi. 30, 31).—Hzusner: Each
Christian community must be a community of the
living God.—All Christians must agree in the essen-
tial truth of the Christian faith.—Christianity is the
holiest and worthiest revelation of God.—The spread
of the gospel is an outward enlargement of the glory
of Jesus; the greater the number of His worship-
pers, the greater His kingdom.
Lisco: The inmost kernel of the Christian doc-
trine of salvation.—The confessedly great and blessed
mystery of the Incarnation: (1.) A mystery; (2.)
the godly power which renews our life.
BisHop Hatt, ‘“ Mystery of Godliness :” He that
should have seen Thee, O Saviour, working in Jo-
seph’s shop, or walking in the fields of Nazareth,
would have looked upon Thee as mere man ; neither
thy garb nor countenance betrayed any difference in
Thee from ordinary men. It was Thine all-working
and co-essential Spirit, by whose mighty operations
Thy divinity was made known to the world.
Bisuop ANDREWES, Resp. ad Bellarminum, ch. 14:
We reject not the voice of the Church; nay, we all
do venerate it. But the Church to us meaneth not
the Pontiff, or the Roman curia; nor, unless you
have so prejudged it in your mind, will this title of
the Church much advantage you. It is the pillar of
the truth, yea, verily ; not that the truth is sustained
by it, but itself by the truth, This pillar truly hang-
eth not in the air; it hath a basis: but where, save
in the word of God ?—W.]
48
THE FIRST EPISTLE TO TIMOTHY.
ΙΧ,
Warning against errorists, and exhortation to bear himself against them as ἃ good
soldier of Jesus Christ.—Description and in part confutation of the errorists,
Cu. IV. 1-5.
1 Now the Spirit speaketh expressly, that in the latter times some shall depart
from the faith, giving heed to seducing spirits, and doctrines of devils; [,]
2 Speaking lies in’ hypocrisy; [,] having their [own] conscience seared with a
3 hot iron; [,] Forbidding to marry, and commanding to abstain from meats,
which God hath created to be received [for participation] with thanksgivin
of them [in or upon the part of them] which believe and know [acknowledge
4 the truth. For every creature of God is good, and nothing to be refused, if it
5 be received with thanksgiving: For it is sanctified by the word of God, and
prayer.
Ver. 2.—[ Whitby translates ἐν, instrumentally = διά. t
The construction is difficult, several words being in apparent
the phrase with προσέχοντες ; so Wicsinger and Huther.
“ Through the hypocrisy of liars.”” He appears to connect
apposition with δαιμονίων, as if the devils were liars, seared in their conscience, and the rest. He would bea bold com-
mentator who would maintain that the Apostle here calls heretics devils. Yet, in Phil. 111. 2, he writes, ‘‘ Beware os
dogs.” —E. H.]
EXEGETICAL AND CRITICAL.
Ver. 1. Now the Spirit speaketh expressly.
The Spirit of prophecy is denoted, which under the
new covenant also continues to speak and to work.
The question whether this means a revelation of the
Spirit in the mind of Paul, or an announcement re-
ceived by him from others—in other words, whether
a direct or an indirect prophecy should here be
understood—can only be left to conjecture. From
Acts xvi. 6; xx. 23, it appears that the one as well
as the otber existed in the first age of Christianity ;
besides, the writings of the Old Testament, as well
as many words of our Lord Himself, gave sufficient
ground to the Apostle to predict, in the tone of firm
conviction, a coming apostasy. To the inquiry why
he clothes this warning in the form of a prophetic
oracle, Calvin gives the correct answer; ‘ Quo
majore attentione excipiant omnes, quod dicturus est,
prefatur certum esse et minime obscurum oraculum
Spiritus Sancti, Non est quidem dubium, quia
reliqua ex eodem Spiritu hauserit, verum uteumque
semper audiendus sit tanquam Christi organum,
tamen in causa magni ponderis, voluit hoc testatum,
nihil se proferre, nisi ex spiritu prophetic, Solemni
itaque preeconio nobis hane prophetiam commendat,
nec eo contentus, addit, esse claram nec ullo enig-
mate implicitam.”—In the latter times. Alto-
gether undetermined ; ἐν ὑστέροις, καιροῖς ; not, ἐν
ἐσχάτοις καιρ. (2 Tim. iii, 1). Not the period which
immediately precedes the advent of the Lord, but
the advent in general, is here denoted, whose first
development the Apostle already discerned in the
circle around him,—Some. The heretics them-
selves are not designated (Matthies, Heinrichs), but
members of the church who might be misled by the
heretics, as appears frem the following —Depart
from the faith (comp. Luke viii. 18; 2 Tim, ii.
18). “Vera negando, jalsa addendo ;” Bengel._—
Giving heed to seducing spirits. Here, as fre-
quently, the cause of the phenomenon is indicated by
a participial connective. The whole discussion in
the beginning of this chapter forms, too, a forma.
antithesis to chap. iii. 15, 16, as is shown in ver. 1
of this chapter by the diminutive 8é—Seducing
spirits, πνεύμασι πλάνοις, are not the heretics them.
selves, but the evil spirits or powers which inspire
them, and which are counted tools of the devil bim
self (comp. Eph. ii. 2; vi. 12). This is evident, too,
from what immediately follows: and doctrines of
devils. This latter expresses still more exactly the
conception generally denoted by the preceding mvev-
ματι. These heresies have sprung from such demons
—were inspired and spread by them. From 1 Cor,
x. 20 it appears that the Apostle considered these
demons as personal powers ruling in heathendom,
and hostile to Christ.
Ver, 2, In hypocrisy, ἐν ὑποκρίσει. This verse
has been connected with the preceding in various
ways (see De Wette on this passage), It seems best
to refer the words directly back to προσέχοντες
(Wiesinger, Huther), Just as this προσέχειν was
the cause of the apostasy, so the ὑποκρίσις was the
cause of the mpooéxew; here, therefore, the error
of the understanding had a psychological ground in
the state of the corrupt heart. ‘The hypocrisy of
the heretics lay in this, that, giving allegiance to
such a spiritualism (ver. 8), they had the appearance
of a real spiritual life” (Huther).—Speaking lies,
ψευδολόγοι (ἀπ. λεγόμ.), ψευδοπροφήτης (2 Pet. ii, 1),
and thus still more severe than the ματαιολόγοι (chap. 1.
6).—Having their conscience seared, κεκαυτηρι-
ασμένων τὴν ἰδίαν συνείδησιν ; that is, those who, like
criminals branded for crime, Lore in their own cone
sciousness the mark of their guilt. Others with less
probability explain it thus; their conduct bas been such
that their consciences have by degrees become seared
against all moral and holy influences. KaurnplaCew
(cauteris notare) was done not only to slaves, but to
criminals, who were known to be such by the brand
on the forehead, It was thus with the heretics, qua
sauciam soclerum conscientia habent mentem (Wahl),
This insensibility was, without doubt, a natural con
sequence ; yet this is not exactly the meaning of the
OHAPTER IV. 1-8.
49
Apostle. While they profess to lead others to a true
holiness, they bear in their own conscience (ἰδίαν)
the brand of guilt and shame.
Ver. 3. Florbidding to marry. As the Es-
genes and Therapeute had before done (comp.
Josern., A. J., 14, 2, and 11:0, De vita contem-
plativa), According to δὶ Gnostic principles,
also, marriage and begetting vhildren were wrong,
Hecause the condition of marriage was looked upon
as an institution of the Demiurge; and because, in
this way, souls pure and innocent in a former state
were imprisoned in impure bodies, and, by union
with corrupt matter, became sinful and wretched.
The germs of this tendency existed already in the
day of Paul, as is clear from the Epistle to the Co-
lossians. The Apostle continued even to the end of
his life in conflict with this error—And [command-
ing] to abstain from meats. Sce other examples
of an ellipse, such as occurs here, in 1 Cor. xiv. 34;
1 Tim. ii. 12. How strongly the earliest Gnosticism
insisted on this, is plain from Col. ii. 16, Later,
Manicheus held that wine sprang from the blood
and gall of the devil. Perhaps the food here
designated is only meat (comp. Rom. xiv. 2, 21).
The command probably arose from the Gnostic
fancy, that the materials which nourished the body
were not the work of the Most High God, but of the
Demiurgus, aud thus from the evil principle, the ὕλη
of Satan. The absurdity of this notion Paul clearly
shows in what follows.
[Much light is yet to be thrown by Oriental re-
searches on the heresies alluded to in the Epistles of
the New Testament. Yet, so far as these Pastoral Epis-
tles are concerned, there is nothing to sustain the view
of Baur, who would disprove their Pauline origin by
referring these passages to the later Gnostics; but it
seems clear that they describe the earlier Jewish error-
ists of the church. A collation of passages will prove
this. 1 Tim. i. 7, they are teachers of the law. Titus
i. 10, deceivers of the circumcision. Jd. v. 14, Jewish
fables, Jd. iii. 9, genealogies are classed with strivings
about the law. If, again, we study the errors them-
selves, we shall find them connected with notions of
the Jewish schools. Our author has cited from Jose-
phus and Philo the peculiar tenets of the Essenes,
We must, however, correct one of his references,
The book of Puito, Omnis probus liber, gives a
sketch of the practical Hssenes, who are nearer to
the type than the Therapeute of the “ Vita contem-
plativa.” Abstinence from marriage and meats
formed the distinctive marks of this and kindred
ascetic sects; 1 Tim, iv. 1-8, The genealogies,
1 Tim. i. 4; Titus iii. 10, are as fully explained by
the Jewish fables of angelic hierarchies, as by the
ions of the later Gnostics.—See Nicozas, Doctr.
relig. ἃ. Juifs, c. 2, p, 88; ὁ, 8, p, 284, The trans-
lation of the Avesta by Spimcen has cast fresh light
on the Persian origin of the Jewish angelology.
Einleitung, ¢. 2. Lastly, the doctrine ascribed to
Hymeneus, 2 Tim. fi, 18, has its root in the Essenian
idea of the resurrection of the soul from carnal
ignorance to the life of the spiritual man, Nucoxas,
6. 2, p. 88. See also, for an admirable summary of
the whole argument, Scuarr, “ Apost, Church,” B,
5, 6, 8, and the account of Gnosticism in general, in
his “ Church History,” vol. i, p. 221. It is true, as
was said by older scholars like Prideaux, long before
Baur and Reuss, that no direct trace of the Essene
school is visible in the age of the New Testament,
Yet it is not of Essenism as a distinct sect, but of its
ideas and tendencies we speak, and these unquestion-
ably had largely leavened the Hebrew mind. AL
the strange mixtures of Eastern and Greek theosophy
had their influence on the later Jewish culture, and
the Christian Gnosticism was only the ripening of
the germs then planted in the church.—W.]
Ver, 3. Which God hath created to be
received with thanksgiving, εἰς μετάληψιν μετὰ
εὐχαριστίας = ἵνα οἱ π., κιτιλ., μεταλαβῶσιν αὐτῶν.
For the participation, the acceptance, and enjoyment
of His own creatures, God in the beginning ordained
food, and human rvohibition is thus purely wilful.—
With thanksgizng. This added clause meets tha
conceit, that the Apostle gives an unbridled ficedom
—a freedom that so easily leads to excess. Enjoy-
ment with thanksgiving must eo ipso be moderate
and seemly, as befits those who believe and know the
truth, The πιστοί are, in the Apostle’s view, the
true γνωστικοί. As to the main thought expressed
in this restriction, we recall the words of Calvin:
“ Paulum de usu licito hic agere, cujus ratio coram
Deo nobis constat. Hujus minime compotes sunt
impii, propter impuram conscientiam, que omnia
contaminat, quemadmodum habetur ad Titum ἡ, 15
Et sane proprie loquendo, solis filtis suis Deus totum
mundum et quidquid in mundo est déstinavit, qua
ratione etiam vocantur mundi heredes,”
Ver, 4. Flor every creature of God is good.
As the previous verse has shown us Paul’s fidelity to
the position of genuine Christian freedom, which he
holds also in the Epistles to the Romans and the
Corinthians, so here, according to his usual custom
in the discussion of a special case, he utters a uni-
versal principle. This is an internal evidence of the
genuineness of the Pastoral Epistles, which should
not be overlooked.—Krfoua, creature, a created
thing ; while elsewhere, with Paul, κτίσις occurs is
a passive sense. Naturally the word is to be under
stood here of those κτίσματα which are specially
made for our nourishment. Comp. Rom. iv. 14, 20;
Acts x. 1ὅ.---Καλὸν, good, suited to its end, health
ful, In and for itself, no food is objectionable, yet
on condition that it be used with thanksgiving to God,
Ver, 5, For it is sanctified, ᾿“Αγιάζεται γὰρ.
The ground of the preceding, The sense is: it is
set apart as food holy and well-pleasing to God
(comp, Lev. xix. ἫΝ In itself, the food is not holy,
nor is it at all unholy, but mere matter. Yet it can
be raised to a higher rank, to that of things conse-
crated to God; and it really becomes such by the
word of God, and prayer. By the word of God
is meant not a special passage of Scripture, ¢ σιν
Gen. i, 29 (Mack), nor a Divine command in the
general sense (Matthies), nor the prayer itself, which
is offered to God (Leo, Wabl), since this would be
tautological ; but most probably the word of God
uttered in and with the ἔντευξις named in addition.
The customary prayer at the table probably consisted
of words of holy Scripture; or the person praying
should be regarded as speaking by the Spirit, and
thus with the word of God. For an example of
such a prayer at table, see Huther on this passage,
(One of the most beautiful models of the primi
tive ‘Grace before meat” is cited by ConyBEARB
from the <Avost. Constitut., 7, 49. We translate it
here: ‘ Blessed be Thou, O Lord, who hast fed me
from my youth, who givest food to all flesh, Fill
our hearts with joy and gladness, that, having alway
what sufficeth, we may abound unto all good works,
in Christ Jesus our Lord, through whom be untae
Thee honor, glory, and power, forever and ever,
Amen,”—W.]
50
THE FIRST EPISTLE TO TIMOTHY.
DOCTRINAL AND ETHICAL.
1. Aas the gospel is the fulfilment of the prophe-
ey of the Old Testament, it contains also predictions
of those great events which precede the second com-
ing of the Lord. The Lord Himself had already
declared that false prophets also should then arise
(Matt. xxiv. 11): ‘ Htst omnia secula inde usgue ab
tnitio generis humani multas magnas confusiones
religionum, bella et vastationes habuerunt, tamen vox
divina saepe testatur in ultima senecta mundi ma-
jores futuras esse confusiones, guam fuerunt antea.
Et crescunt mala propter tres causas. Prima, quia
cumulatis malis sequuntur majores pene, Secunda,
in his ipsis peecatis et penis natura fit languidior et
disciplina dissolutior. Tertia, quia rabies diabolo-
rum crescit, qui jam scienles instare diem judicit,
odio filii Dei magis seviunt in Ecclesiam ;” Me-
lanchthon,
2. While the heretics, opposed by Paul in the
Epistle to Titus, are regarded as then present, he
speaks of them in both the Epistles to Timothy in a
more prophetic tone. Even then his prediction, though
rooted in the present, reaches on to the far future,
The errors here opposed are only the germs of those
which in the course of centuries reveal themselves
continually in new and varied forms; and which,
though not at all exclusively, appear in the papacy.
The Reformers consequently asserted the truth, but
not the whole truth, when they found in ver. 3 a
distinct description of the erring mother-church,
Such phenomena may be regarded as among the
many signs, although not the highest reach of Anti-
christ, Already in the second century the heresies,
here opposed, appeared in their first strength, and
the whole sickly asceticism of the middle ages is
only a variation of the theme here treated by the
Apostle. [Thus Larimer, ‘‘ Sermons,” ed. Parker
Soc., p. 162: ‘Here learn to abhor the abominable
opinion of the Papists, who hold that marriage is
not an holy thing, and that the minister of the word
of God be defiled through marriage, which is clean
against God and His Word. Therefore, seeing be-
forehand in the Spirit, St. Paul saith, 1 Tim. iv. 3,
which prophecy is verified in this our time.” The
stout old Reformer had no nice criticism of the
text; but he saw the real identity of the false prin-
ciple in the Jewish-Christian asceticism, and that of
the later Latin monkery.—W. ]
8. Between the two cliffs of spiritualism and
materialism we see the bark of the Church continu-
ally tossed hither and thither in the course of the
centuries. It has scarcely escaped the one, when it
runs into peril of being stranded on the other. In
our time, with the prevailing love of pleasure and
luxury, there seems little danger of such severe
morality as Paul here describes. But will there not
be, sooner or later, a necessary reaction? and does
not history clearly show that one extreme leads to
the oppesite ?
4, It is a sad evidence of the blindness and pride
of the sinner, that, when God has freed him by grace
from a law that can only condemn him, he will not
rest until he has again put himself under the yoke
of a law fashioned by himself. So eager are we to
build up a righteousness of our own before God, so
loth simply to be blessed by free grace. Self-right-
eousness always remains the fond idol of the natural
man; nor does he perceive that he must thus fall
into new and worse unrighteousness.
5. The perfect law of liberty (James 1. 26) has
annulled the letter of the Mosaic command in regard
to meats and drinks for the Christian man, and he
needs no longer agree with those who say, ‘ Thou
shalt not handle tbat, thou shalt not taste that, thou
shalt not touch that” (Col. ii. 21). But this very
emancipation from the letter of the law is the best
fulfilment of its spirit and substance ; for when the
Christian sanctifies all God’s gifts through prayer
and thanksgiving, all food becomes pure, even that
which under the old Levitical code was unclean,
Thus Christian freedom is not a passport for license,
but the best bulwark against it.
6. “The special design of every outward gift of
God is to lead to the knowledge and praise of the
Giver; to lead from the earthly and temporal to the
heavenly and eternal. As this design of God is not
fulfilled in the unbelieving, if they continue in un
belief, He has in this view made all these things not
for them, but for His children who know the truth ;”
Von Gerlach.
4. The dark visions which Paul opens to us of
the future, directly conflict with the optimistic and
sanguine hopes of those who believe that, from the
unceasing growth of knowledge, all on earth and in
the Church of Christ is becoming always better,
more harmonious, more peaceful. The same Scrip-
ture which gives the promise of the last glorious day
for the Christian, utters its ever-increasing lamenta-
tions over the last times which are to precede that
day. Yet without the pains of travail, and σκάνδαλα
in the ὑστέροις καιροῖς, the full glory of the ἐσχά»-
τη ὥρα cannot break forth.
HOMILETICAL AND PRACTICAL,
The prophecy of the New Testament the con-
tinuation and crown of the Old.—The prophetic
character of the New Testament.— When God builds
a church, the devil builds a chapel hard by.—The
weeds in the Lord’s garden do not grow slower than
the wheat.—The diabolical feature in the heresies of
the Church.—False spirituality not rarely the cloak
of immorality—A forced celibacy the devil’s mask,
—‘‘Is this the fast which I have chosen ?” (Isa. lviii,
5),—True and false asceticism.—True Christian free.
dom likewise the highest restraint.—The high pur-
pose for which God created food.—Passing enjoy-
ment a chosen aid to lead us to the abiding good.—
“ All things are yours, but ye are Christ’s” (1 Cor.
iii, 21-23).—The sanctity and worth of grace at
table.—To glorify God even in the little things of
domestic life, the Christian’s honor, duty, and bless-
ing.
StaRKE: Great comfort, that God has revealed
to His poor Church what is to come, that it may
have the less cause to complain—Cramer: The
devil always finds his followers; and it is vain tc
hope that in this world all religious strife shall cease.
—Ayton: Whoso will shun false spirits, must first
beware of his own spirit.—False teachers use for
their craft hypocrisy, and the appearance of sanc-
tity; they go about in sheep’s clothing, and inwardly
are ravening wolves (Matt. vii. 15; xxiii, 28),—If
every creature of God be good, it is godless\for the
Papist exorcists to pretend to cast out the devil from
water, salt, and οἷ, and, by certain passes with the
cross, and conjurations, drive him away.— Hep.
inGER; If food should be received with thanksgiv:
ing, then man must not seek his bread by extortion,
CHAPTER
IV. 6-16. 51
cheat, theft, and the like; for no one can give
thanks for these.—Lutuer (in his “Larger Cate-
chism”) teaches that ‘marriage is not to be es-
teemed lightly or scornfully, as the blind world and
our false spiritual guides do, but is to be regarded
according to God’s word, whereby it is made fair
and holy; so that it is not only set on a level with
all other estates, but is honored before and above
them “all; wherefore both spiritual and secular
estates must humble themselves, and all accept this
estate.”—Heupner: The devout spirit, enlightened
by God, may often have glimpses of the future, sc
far as it is of importance for the present.—The cor.
ruptions and discords of Christianity are allowed by
God for manifold reasons.—All that God made is in
itself good; only through man’s distrust it becomes
evil. The Christian knows how to sanctify even
his own pleasures,—The unholy and the holy en
joyment of the gifts of God—Lisco: The con
tradiction of all mere outward restraints imposed
by man, to the witness of the revelation of God in
Christ.
X.
Stirring exhortation for Timothy to genume steadfastness in his Christian calling
and to continuous growth in it,
Cu. IV. 6-16.
6 If thou put the brethren in remembrance of these things, thou shalt be a
good minister of Jesus Christ’ [Christ Jesus], nourished up in the words of
[the] faith and of good doctrine, whereunto thou hast attained [which thou hast
followed]. But refuse profane and old wives’ fables, and exercise thyself rather
unto godliness. For bodily exercise profiteth little :* but godliness is profitable
unto all things, having promise of the life that now is, and of that which is to
9 come. ‘This és a faithful saying [Faithful is the word], and worthy of all®
acceptation. For therefore [To this end] we both labor and suffer reproach *
[strive = ἀγωνιζόμεϑα], because we trust in the living God who is the Saviour
of all men, especially of those that believe. These things command and teach.
Let no man despise thy youth; |,] but be thou an example of the believers, in
word, in conversation, in charity, in spirit,” in faith, in purity. Till I come,
give attendance to reading, to exhortation, to doctrine [instruction]. Neglect
not the gift that is in thee, which was given thee by prophecy, with the laying
on of the hands of the presbytery. Meditate upon these things [Care for,
&c.]; [,] give thyself wholly to them;° [,] that thy profiting may appear to
all." Take heed unto thyself, and unto the doctrine [instruction]; continue in
them: for in doing this thou shalt both save thyself, and them that hear thee.‘
7
8
1 Ver, 6.—The received text has ‘Jesus Christ ;” see Tischendorf. The Sinaiticus also confirms the omission. [1
think there is some slip here; the question is of the proper order of the words. The Recepta reads, Ἰησοῦ Χριστοῦ ;
all the authorities, and modern critical editors, transpose, and read, Χριστοῦ "Inood.—E. H.)J
2 Ver 8.—[The Sinaiticus omits πρὸς before ὀλίγον .---Ἔ!Π. H.]
8 Ver. 9.—[The Sinaiticus omits πάσης before ἀποδοχῆς.--Ἐ. H.] af
4 Ver. 10.—[ Recepta, ὀνειδιζόμεθα ; Lachmann, on the authority of A. C., has ἀγωνιζόμεθα; so Griesbach ; so also
Sinaiticus.—E. H.] Z Η ἢ
5 Ver. 12.—év πνεύματι in the Recepta. Omitted by Lachmann and Tischendorf.
ous.—E. H.]
6 Ver. 15.—{Valg. is striking here, “‘ in his esto.’”—E. H.}
7 Ver. 15.— Ἐν to be left out. See Tischendorf on the place.
8 Ver. 16.—[gov. Not in the Sinaiticus.—E. H.]
[Neither are they in the Sinaiti-
Putting in remembrance, ὑποτιϑέμενος. Literally,
to put under foot; hence, to suggest, to recommend,
or (Luther) to hold before. If Timothy does this,
he will be a good minister of Jesus Christ; he will
fulfil rightly the διακονία (2 Tim. iv. 5) entrusted ta
him, The more exact description folluws of the
character of a deacon, which Timothy would thus
manifest ; nourished in the words of faith and
of good doctrine, whereunto thou hast at-
tained. The λόγοι τῆς πίστεως are here rep-zesent
ed as the constant means of growth and nurture for
the inward life of Timothy (comp. 1 Pet. ii. 2); ana
EXEGETICAL AND CRITICAL.
Ver. 6. If thou put the brethren in remem-
brance of these things. These things, ταῦτα,
that is, the same which he has spoken of in vers.
8-5, in refutation of the heretics, whose errors, at
east in germ, had already sprung up here and there
in the neighborhood of Timothy. It is, however,
possible that the word looks back to the whole peri-
cope (chap. iii. 14; iv. 5); for the error here is the
entire opposite of the main truths of the gospel
which Paul had stated in the preceding verses,—
52
THE FIRST EPISTLE TO TIMOTHY.
the present, as Bengel here rightly remarked, is used
“cum respectu preteriti.” The Christian educa-
tion of Timothy is not here represented as incom-
plete (De Wette), but as still capable of develop-
ment. The Christian, or the Christian teacher, may
be complete so far as his present point of view
extends; yet he may be called to strive after a
higher one (comp. 2 Tim. ii, 15).—Good doctrine,
ὑγιαίνουσα διδασκαλία (chap. i, 10), in contrast to the
μῦδοι, γενεαλογίαι, &c., of the heretics.
Ver. 7. Refuse profane and old wives’
fables. Timothy 1s thus alike bound to a conflict
with the heretics, and to the maintenance of the
truth, Paul calls the opinions of these heretics
uvXous, mere abstract speculations, without any con-
nection with the historical realities and practical ten-
dencies of Christianity, for the origin of which see
ver. 1. Timothy must reject all these, and not only
in his public capacity as a teacher, but, as is clear
from what follows, in his personal conduct, The
exact description of these fables is noticeable; Paul
calls them βεβήλους (unspiritual ; Luther), profanos,
the opposite of ὁσίους (comp. 2 Tim. ii, 16) and
γραώδεις (ἅπαξ λεγόμ.), from γραῦς, vetula 8. anus ;
the custom of old women; silly, foolish (comp. 2
Tim. ii. 23). The first epithet denotes the character
of the μῦϑοι as to their matter, the latter as to their
formal statement.—Bxercise thyself rather unto
godliness, πρὸς εὐσέβειαν ; that is, that thou mayest
become truly godly. Without doubt Timothy had
been such already from his youth (2 Tim. i. 5); but
the development of the Christian life is, according to
the words and example of Paul, unending (Phil. iii.
12-14), As regards the subject itself, we have here
a similar exhortation to that literally expressed in
the last chapter of this Epistle (1 Tim. vi. 11), and
figuratively in ver. 12. As to its form, it should,
however, be observed, that the figure, γυμνάζειν,
forcibly denoted the effort which is necessary to the
exercise of godliness, The Apostle was perhaps led
by the preceding ἐντρέφεσϑαι to the use of imagery
drawn from the gymnasium: “ Paulus coram solitus
erat Timotheum exercere, nunc jubet, ut Timotheus
sibi ipse Paulus sit ;” Bengel.
Ver. 8. For bodily exercise, σωματικὴ γυ-
μνασία. According to many, the physical abstinence
from certain food, from marriage, &c.—a discipline
which the heretics (see vers. 1-3) commended, but
Paul condemned. According to others, he means
the gymnastic exercises so much in vogue with the
Greeks, especially the Olympic games. The latter
view seems preferable, since the Apostle surely
would not attach the slightest use to the first named,
which he had declared a doctrine of the devil; he
had, besides, said nothing further of it in the verses
just before, and probably used this substantive sim-
ply on account of the preceding γυμνάζειν. It is
possible, indeed (Bengel), that Timothy had prac-
tised some bodily asceticism (1 Tim, v. 23), which
Paul did not condemn in itself, but regarded as
merely outward, far below the εὐσέβεια, The first
had indeed its use, yet only πρὸς ὀλίγον ; ὃ. 6., not,
for a short time, as James iv. 14, but, as follows
from the antithesis to πρὸς πάντα, in a slight degree.
It might serve for the increase of bodily strength,
for rescue from danger, for gaining a crown of
honor; yet these were in any case temporal, It is
otherwise with the εὐσέβεια ; it is profitable for all
things, in the full force of the word; even for that
ὀλίγον toward which the σωματικὴ γυμνασία serves,
but beycnd this, for an infinitely higher end. It has
the promise of life, both present and future ; tha
is, God has given promises to a godly life, which
concern as well this world as that which is to come,
Satvianus, De gubernatione Dei: “ Religiosi εἰ
sancti viri et pr tis fidet oblect ta cay tel
beatitudinis future preemia consequuntur.” Cal
vin: “ Qui pietatem habet, ili nihil deest, efiams
careat istis adminiculis, Nam pietas se sola com
tenta est ad solidam perfectionem,” —([Perliaps a
prominent idea of St. Paul, in drawing his imagery
from the Greek gymnastic, is the contrast of a
manly, Christian athlete to the false ascetic. The
true exercise begins with the inner man, with the
εὐσέβεια, not with the oaua.—W.]—Promise of
the life. Genitiv. object, so that the present and
the future life are contained in the promise. The
life on earth (comp. Eph. vi. 2) and the life hereafter
is promised to the godly, as the natural result of
grace.
Ver. 9. Faithful is the saying. See chap. i
15; where, however, this expression refers to what
immediately follows, as here to what immediately
precedes, Paul here removes possible objections,
which perhaps might arise with Timothy against this
statement (ver. 8).
Ver. 10. For therefore we both labor, &,
Εἰς τοῦτο, sc., ad hoe conseguendum, This promise, ,
especially that of eternal life, rises before the soul
of the Apostle as the end for which he gladly under. *
goes the severest toil and suffering (comp, Col. i.
29). Instead of the ὀνειδιζόμεϑα of the Kecepta,
A. ©. F. 6. and others have ἀγωνιζόμεϑα, which is
accepted by Lachmann, but rejected by Tischendorf
as not fully authenticated. Komidw, a fit phrase for
the toilsome labor of the Apostle, as well in action
as in suffering —Because we trust in the living
God. This clause is not to be referred to both the
preceding verbs, but only to the last ὄνειδ, There
rises now to the view of the Apostle, with the image
of his work, the image of the trials inseparably con+
nected with it. Perhaps while writing this letter,
he had in his own experience a special motive, un-
known to us, which leads him so expressly to speak
of this trust, He will not say that his enemies de-
signedly reviled him because he trusted in the living
God; but he only names the real ground of all their
hostility. Yet at the same time this is his comfort,
for he has trusted in the living God; no dead ab.
straction, as so many spun from the brains of these
Ephesian heretics, but a God who Himself lives, and
will bestow the hoped-for life on us (ver, 8).—Who
is the Saviour of all men. Nota relative clause
without any connection (De Wette), but of this
logical force, that God could not fulfil the hope rest-
ing upon Him if He were not likewise σωτήρ in the
full sense of the word. And, again, in so uncon-
strained a letter as this, it was a necessity for the
heart of the Apostle to give this chief place to the
sound and precious doctrine to which he had already
alluded (chap. ii, 4). In respect to God as the
σωτήρ, see chap. i. 1. The abuse of this universal
proposition is easily met, if we only draw the just
distinction between those who are the object of the
yearning love of God, and those who through faith
already enjoy its fruits. The example of a true
gospel tenderness, without a surrender of its right
principle, is given by Calvin on this passage: “ In
telligit, Dei _benesicentiam ad omnes homines perve
nire, Quod si nemo est mortalium, gui non sentiat
Dei erga se bonitatem ejusque sit particeps, quanto
magis eam experientur pit, qui in eum sperant?
CHAPTER
IV. 6-16. 53
An non peculiarem ipsorum gerat curam, an non
multo liberalius se in eos effundet? An non denique
omni ex parte salvos ad finem prestabit ?”
Ver. 11. These things command and teach.
Tatra. ‘' Hac, missis ceteria s” Bengel. The Apos-
tle here refers directly to all that he has said in vers,
8-10, not exclusively to the representation of God
as σωτήρ. Between command and teach (gebieten
und lehren, German), this distinction may perhaps
be drawn, that the one regurds rather the practical,
the other the theoretical side of the subjects of
which Timothy is to remind his hearers,
Ver. 12. Let no man despise thy youth
(comp. Titus ii, 15). Not an express exhortation to
the church (Huther), that it show due respect to
Timothy as its teacher, in spite of his youth; for the
following ἀλλὰ τύπος γίνου shows clearly that the
exhortation is designed directly and only for Timo-
thy himself. He must not allow any one to despise
his youth (cov depends on νεότητος, and not on
καταφρονείτω, which would give a hard and forced
construction), but must also so conduct himself that
no one can rightly despise it. In so far Bengel says
rightly: “ Zalem te gere, quem nemo possit tanguam
juvenem contemnere.” It is the negative side of the
rules of conduct which are positively given in the
following verses, As to the youth of Timothy, we
must infer, from Acts xvi, 1-3, that he was quite
young when he first met Paul; and after this period,
ten or twelve years at least must have elapsed, so
that Timothy now was perhaps a man of thirty-two
or thirty-four years. Thus, in comparison with the
presbyters, widows, deaconesses, &c., with whom he
must so largely associate, he might be called young.
Perhaps we may infer from chap. v. 23, and 1 Cor.
xvi. 11, that Timothy was not very imposing in his
external appearance.—But be thou an example
of the believers ...in purity. A like exhorta-
tion is addressed to Titus, chap. ii. 7. The Apostle
names five things (not six; see the Critical notes) in
which Timothy should give an example, First, in
word, ἐν λόγῳ, not exclusively in public teaching,
but as well in daily conversation; in behavior,
ἐν ἀναστροφῇ, which must be in full harmony with
his words; in love, in faith—the two chief ele-
ments of the inner Christian life of which language
and behavior are the outward signs; in purity,
last of all; ἐν ἁγνείᾳ, including the chastity becom-
ing the youthful Timothy; but this is not here ex-
clusively denoted. This, like other kindred words, is
often used of the moral purity which embraces as a
fruit of faith and love the whole outer and inner
life. In view of the ascetic rigor of the heretics,
Timothy should avoid all that might give even ap-
parent reason for the suspicion that he preached a
lax morality.
Ver. 13. Till I come, give attendance to
reading, &c. (comp. chap. 1. 3; iii, 14). During
the absence of the Apostle, no changes should take
place in the wonted order of things. All must re-
main continuous with the old. Πρόσεχε; Da ope.
ram et curamn.—Give attendance to—Keading, ἀνα-
γνώσει, The public reading of the holy Scriptures,
which with the Jews was taken out of the Law and
the Prophets (Luke iv. 16; Acts xiii, 15); but in
following this custom, the Christians read at first
from the Old, and afterwards from the New Testa-
ment writings (comp. Col. iv. 16; Rev. i, 8). A
description of this custom in the early Christian
church is found in Justin., Apol. 1, p. 67, edit.
Oberth,—To exhortation, to doctrine. Here, as
in Rom. xii. 7, 8, placed together. The former was
necessary for special cases, the latter daily for all,
Ver. 14. Neglect not, ἄς The same precept
in another form, as in 2 Tim.i. 6. At his entrance
on the office of teacher, Timothy received by the
Holy Ghost a special gift, of high value in the exer
cise of his office. The office itself is not here de
noted, but his Divine qualification for the office,
which was given through (διά) prophecy, with the
laying on of hands of the elders. The brevity of
this allusion gives large room for conjecture, It ig
possible that at this solemnity there were Christian
prophets, who foretold a specially noble career for
Timothy; that these prophets belonged to the fel-
lowship of the elders (πρεσβυτερίον), here regarded
as a college; and that Paul himself, or one of his
companions in travel, had uttered this prediction,
But whatever the fact, this prediction was joimed
with the laying on of hands, first by Paul himself
(2 Tim. i. 5), and again by the other presbyters—
Laying on of hands. This was of old a symbo
of the communication of the Holy Ghost (Acts viii.
17; xix. 6; Heb. vi. 2). Already in the Old Testa
ment it was usual at the ordination of a priest (Ex.
xxix. 10; Num. viii. 10), or even in case of promo
tion to a high dignity (Num. xxvii. 18; Deut. xxxiv,
9), and later, in the days of the New Covenant, in
the healing of the sick (Matt. ix. 18) and the raising
of the dead (Mark v. 23). This laying on of hands
was without doubt connected with solemn prayer;
and it still continued in the Christian Church in the
case of ordination to the office of teacher and pres-
byter, Apart from the supernatural influence which
may have been joined with this act in the apostolic
age, it is clear that the personal effect must have
been very deep and beneficial. To keep alive this
impression, Timothy must constantly renew its re-
merbrance, and not allow the gifts entrusted to him
to slumber. But in what particular church this act
had taken place, remains uncertain. The church
tradition names Ephesus as then the sphere of Timo-
thy’s labors; and to this there can be no material
objection, [This passage has been often cited asa
proof of the power of presbyterial ordination. It
doubtless refers to the setting apart of Timothy for
the ministry ; yet it may be not to his higher office
as St. Paul’s successor, but as a presbyter at Lystra.
See Exuicott, iz loco, In that case, it proves only
that the presbytery shared in the laying on of hands
—a custom which from the first, till now, has cun-
tinued in cases of persbyterial ordination, See Bine-
HAM, Antig., B. 2, ch. 19. It must be fully ad-
mitted, however, that the later hierarchical changes
greatly lowered the rank of the presbyter-bishop of
the primitive day.—W. ]
Ver. 15. Meditate upon these things. A
general concluding exhortation, Ταῦτα specially re-
verts to vers. 12-16. It must be Timothy’s careful
endeavor to learn by heart the Apostle’s precepts.—
Give thyself to them. Ἔν τούτοις toSi, lotus in
his esto; heart and head, soul and body, [Ὁ is not
enough for Paul that Timothy should follcw his call.
ing with the fidelity of a slave; he must live wholly
in and for it. Compare the Horatian maxim: Quia
verum atque decens, curo et rogo, et omnis in hoe
sum.—That thy profiting may appear to all.
Progress, προκοπή; a word which only occurs here
and in Phil. i. 12, 25, and is in each case genuinely
Pauline. This προκοπή would be more and more
manifest to all Christians (πᾶσιν), if he truly and
heartily obeyed the precepts given in vers, 12-14
54
THE FIRST EPISTLE TO TIMOTHY.
Timothy must not be content with the height he had
now attained, but always strive after a higher and
higher development.
Ver. 16. Take heed unto thyself. A com-
prehensive exhortation at the close of this whole
chapter, in which Timothy is charged with a twofold
duty, each in its order, of watching as well over
himself as over the doctrine. Calvin: “ Duo sunt
curanda bono pastori: ut docendo invigilet, ac se
tpsum purum custodiat, Negue enim satis est, st
vitam suam componat ad omnem honestatem, sibique
caveat, ne quod edat malum exemplum, nisi assiduum
quoque docendi studium adjungat sancte vite. Et
parum valebit doctrina, si non respondeat vite ho-
nestas et sanctitas. Non ergo abs re Paulus Tisno-
theum incitat, ut tam privatim sibi attendat, quam
doctrince in communem Ecclesie usum.”—Continue
in them. ᾿ἘἘπίμενε αὐτοῖς, 4. ¢., in all the duties
mentioned. The connection with the following, so
as to understand the audientes by αὐτοῖς, is less
natural—F'or in doing this. The sense of the
σωτηρία is positive as well as negative. As to the
former, Paul probably meant the saving of Timothy
himself, and of those that heard him, from false
doctrine and its unhappy effects. But with this is
joined the gaining of the salvation promised through
the gospel to all that believe, the blessedness of
which Timothy and his hearers would thus more and
more partake. A twofold and most alluring reward
8 thus assured to his fidelity,
DOCTRINAL AND ETHICAL.
1. Personal growth in godliness is the chief re-
quisite of the pastor and teacher, not only for his
own sake, but for his flock and for the preaching of
the gospel. His discourse would be sounding brass
and a tinkling cymbal, were it not the revelation
and the outpouring of the inward spiritual life, which
he must cherish with the utmost care. As there is
a sickly asceticism, so there is also a sound disci-
pline, which is needed specially for the practical
theologian and pastor. The saying of an old Stras-
burg divine is brief, but full of deep truth: “I
would rather make one soul blessed, than a hundred
learned ” (Liitkemann).
2, That godliness is profitable for all things, and
thus the most practical thing in the world, cannot be
too strongly enforced against an abstract idealism on
one side, and an irreligious materialism on the other,
How many there are who know indeed that godli-
ness is good for a peaceful death, but do not hold it
necessary for a happy life; how many others who
think faith very beautiful for the poor, the weak, the
suffering, the dying, but not to make real, able, prac-
tical men. It must always, therefore, be remem-
bered that the gospel is a power which grasps the
whole man; and the true Christian is not only the
happiest person, but the bravest citizen, the best
patriot, the most obedient soldier, the greatest chief ;
in one word, in all relations, a co-worker with God,
and an honor to Christ, An excellent example of
this is found in the English General Havelock.
3. That this life, as well as the future, may have
a great reward, does not at all conflict with the doc-
trine of God’s free grace, and the justification of the
sinner by it (see ‘‘ Heidelberg Catcchism,” Answer
68, and the essay of Wriss, The Christian Doctrine
of Reward, Stud. wnd Krit., 1852).
4. The χαρίσματα of the apostolic age were
partly extraordinary, fitted to that early period;
partly ordinary, and designed to remain for all ages,
To the former belonged the gift of prophecy, which
was exercised at the ordination of Timothy, and on
other occasions (sce, for instance, Acts xxi. 9); ana
which, to all who had it, was a μαρτυρία τοῦ ᾿Ιησοῦ
(Rev. xix. 10)—a witness given by the Lord Himself
that they were not only His real, but His best and
most approved disciples. If the χάρισμα in this
form has now ceased, yet the apostolic counsel of
1 Cor. xiv. 1 is as true for all believers; and the
New Covenant has no other aim than to realize more
and more the ideal of Moses; Num, xi. 29.
5. No office requires so much the whole man.
the surrender of all our personal powers, as that of
the ministry; the active hand is always with the
single and steadfast heart. The man who exercises
his office without living entirely for it, is no shep-
herd, but a hireling. Bengél thus illustrates ver
15: “In his qui est, minus erit in sodalitatibua
mundanis, in studiis alienis, in colligendis libris,
conchis, nummis, in. quibus mutti pastores notabilem
cetatis partem inscientes conterunt.” Weighty exe
amples of the blessing joined with this conscientious
fidelity, may be found, among others, in THOLUCK’s
excellent book, “Living Witnesses from all ranks
in the Lutheran Church;” Berlin, 1839. The name
of Chalmers, McCheyne, and other ornaments of
British Christianity, may here be cited with high
honor. And who will soon forget the noble Adolph
Monod? Ave pia anima!
6. On ver. 13: ‘‘ dfonet etiam Paulus hic, Ecele-
stam alligatam esse ad certos libros, sicut sepe alias
precipitur (Isa. viii. 20). Necesse est igitur, rejice
doctrinas et illuminationes pugnantes cum his libris,
Item opiniones et cultus extra hos libros ;” Melanch-
thon.
7. “Take heed to thyself, and to the doctrine.”
Comp. Acts xx. 28. An excellent essay on this gub-
ject is found in the little golden book of RicHarp
Baxter, “The Reformed Pastor,” translated from
the English, Berlin, 1883; which expressly shows
that there should be as little defect in the one as ip
the other, and what belongs to each. ‘‘The pastor
who takes heed to himself, must take heed that the
work of grace be truly accomplished in him; that he
grow more and more in it; that his conduct do
not stand opposed to his doctrine; that he do not
live in any sin which he condemns in another; that
none of the qualities requisite for his office be lack-
ing in him. Whoso has to care for his flock, must
give heed that no other than pure doctrine is
preached ; and he will watch, likewise, that greater
stress be not laid on ¢rwe faith than on true faith.”
HOMILETICAL AND PRACTICAL.
There is no higher title of honor, than justly to
be called a good mimster of Jesus Christ.—The
word of faith the best food by which the pastor is
sustained How much must the true minister of
the gospel daily learn and teach.—The Christian dis-
cipline.—Bodily exercise not to be wholly desp‘sea,
but far less to be overvalued.—Exercise in godliness
must be practised: (1.) By every Christian; (2.)
every pastor; (3.) especially every young pastor.—
Godliness a business, which (1.) requires; (2.. de
serves; (3.) rewards daily exercise.—Not only eter
nal, but temporal life and success, the blessing of a
true devotion—No preaching of the gospel without
CHAPTER V. 1-16.
55
work; no work without offence; no work and
offence without reward.—To the true preacher all
things must preach.—The youthful overseer of the
flock must see that he be in advance of his years.—
The Lord also says, as does His apostles: ‘* Until I
come, give heed to reading, to exhortation, to doc-
trine.”—Spiritual gifts must be most heedfully cher-
ished.—Whoso hath, to him shall be given; Matt.
xiii, 12,—The great expectations which the teacher of
a flock has early called forth, impose on him a double
duty.—To stand still in the spiritual life, is to go
back. ‘‘ Studiés profici, moribus vero defici, non est
profict, sed defici.”—The twofold calling of the min-
ister of the gospel: (1.) Take heed to thyself; (2).
take heed to the doctrine ; (3.) take heed to thyself
no less than the doctrine, and to the doctrine not
without constant heed to thyself.—We must look to
it, that, while we preach to others, we ourselves be
not castaways (1 Cor. ix. 27).—‘‘ The wise shall shine
as the brightness of the firmament, and they who
turn many to righteousness as the stars forever and
ever” (Dan. xii. 3).—The minister of Christ may
save others, yet himself be lost.—Srarxe: Froward
minds, that always love to dispute and quarrel, and
think little of love and godliness, God mend them !
—Bodily exercise is only an attendant on spiritual
exercise. — Watching, fasting, toiling, self-restraint,
help thee in this, that thy flesh rule not over the
spirit, and so hinder godliness (1 Cor. vii. 5).—
Anton: Godliness is not dead. Hast thou godli-
ness? It matters little whether thou hast bodily
exercise. But if thou hast not godliness, thy bodily
exercise is only hypocrisy.—Disciplined feelings are
found in ripe Christians, old in gifts, wisdom, and
strength, not in years (Prov. iv. 9).—Samuel, the
youthful, was a faithful prophet before Eli the aged
(1 Sam. iii, 10), But so also was Samuel, the aged,
before his youthful sons (1 Sam. viii. 3).—Lanaz’s
Opus: Nothing brings a young man, especially in
his official intercourse witi others, more respect,
than wise, prudent, exemplary action.—God’s grace
and our toil must ever go together. For without
grace, no toil avails; and without toil, no grace is
rightly used and kept unimpaired, far less increased
(1 Cor. xv. 10).—Cramzr: We should stir up the gift
of God which He has enkindled in us, as a man stirs
up a fire in the ashes, piles on wood, and increases the
flame (2 Tim. i, 6).—The church authorities should care
for the preacher, that he be not drawn away from his
study (Ecclus, xxxviii, 28).—One cannot exist with-
out the other; he who has no care for his own sal-
vation, will have far les for the salvation of bis flock,
(chap. iii. 5).
Hevusner: Much bodily exercise may cause spirit
ual harm, may excite a coarse, brutal spirit, the
opposite of self-restraint and self-denial.—Religion
awakens all our spiritual powers; the same man,
formed by religion, will do infinitely more than with
out religion.—Man can never profit himsclf save by
godliness—He who searches Scripture aright, can
exhort and teach.—It is a fearful sorrow to have
had good gifts, and not to have used them.—The pas-
tor who does not grow perceptibly, must, more than
all men, become immoral.—Care for our own souls,
and the souls of others, is very closely connected,
Lisco: How is a good minister of Jesus Christ
formed? (1.) By his inner life; (2.) by his out
ward activity.—Godliness is profitable for all things.
Von Geriacn: The capacity for the office of a
true pastor, as it proceeds out of a life with God in
his heart, must ever draw him back to his own life;
his whole attention must be always equally given
himself and to the doctrine, to his own and his hear-
ers’ salvation.—How can a man think to form the
kingdom of God in another, if he has not given
heed to form it in himself? And, again, how great
is the reward of those who, without losing sight of
themselves, sacrifice self for the salvation of others.
Baxter: It is the great, widespread evil of the
Church, that it has uprenewed and inexperienced
pastors; that so many become preachers before they
become Christians, and are consecrated as priests at
the altar of God before they are made holy to Christ
by the offering of the heart to Him; and thus they
worship an unknown God, and proclaim an unknown
Christ, and pray through an unknown Spirit, and
preach of a state of holiness, and fellowship with
Christ, and a glory and a blessedness, which are wholly
unknown to them, and perhaps will remain unknown
through all eternity! He must be indeed a heartless
preacher, who has not himself in his own heart the
Christ and the grace which he declares, Alas, that
all scholars in our universities might well ponder this !
Savriny, “ A Sermon on the Profit of Godliness”
(ver. 8), in his Sermons, vi. p. 377: The influence
of the fear of God on our health; our good name;
our wealth; on the rest of the heart; the peace of
conscience ; and what concerns the future lite: all
this becomes manifest in its power, when we consider
the devout man in his daily conduct, in his retire.
ment, at the Supper of the Lord, at the approach ot
death.—Very rich in thought and clear in argument,
ΧΙ.
Directions in reference to the Management of the Community.
&.—How Timothy must conduct himself toward aged and young persons of both sexes in the ocm-
munity, and especially toward the widows.
Cu. V. 1-16.
1 Rebuke not an elder [an aged man], but entreat Aim as a father; [,] and
2 the younger men as brethren; [,] The elder women as mothers ; [,] the younger
3 as sisters, with [in] all purity.’
Honor widows that are widows indeed.
4 But if any widow have children or nephews, let them learn first to shew piety
15
THE FIRST EPISTLE TO TIMOTHY.
at home, and to requite their parents: for that’ is good and acceptable before
God. Now she that is a widow indeed, and desolate, trusteth in God,” and
continueth in supplications and prayers night and day. But she that liveth in
pleasure, is dead while she liveth.‘ And these things give in charge, that they
may be blameless. But if any provide’ not for his own, and specially for those
of his own house, he hath denied the faith, and is worse than an infidel. Let
not a widow be taken into the number under threescore years old, having been
the wite of one man, Well reported of for good works; [,] if she have brought
up children, if she have lodged strangers, if she have washed the saints’ feet
[feet of saints], if she have relieved the afilicted, if she have diligently followed
every good work. But the younger widows refuse: for when they have begun
to wax wanton’ against Christ, they will marry; [,] Having damnation, because
they have cast off their first faith [have laid aside = turned away from their
first fidelity]. And withal they learn to de idle, wandering about from house to,
house; [,] and not only idle, but tattlers also and busybodies, speaking things
which they ought not. I will therefore that the younger women marry, bear
children, guide the house, give none occasion to the adversary to speak reproach-
16 fully. For some are already turned aside after Satan.’ If any man or
woman that believeth® have widows, let them relieve them, and let not the
τῷ ὦ TD δι
10
11
12
18
14
1ὅ,
church be charged ; [,] that it may relieve them that are widows indeed.
1 Ver. 2.—[In contrast with the common form, the Sinaiticus has ayvea.—E. Ἡ.]
2 Ver. 4.—Received text: ‘* That is good and acceptable.”
end other witnesses, to be stricken out.
The words καλὸν καὶ are, after A C. D. F. G., Sinaiticus,
3 Ver. 5.—{Lachmann brackets the article τὸν, before Θεὸν ; and the Sinaiticus, instead of Θεὸν, has κύριον, without
the article.—E. H.]
4 Ver. 6.—[Vulg., vivens mortua est.—E"'f.]
5 Ver. 8.—[mpovoet ; Sinaiticus, mpovoetrar.—E. H.]
6 Ver. 1].--[καταστρηνιάσωσιν ;
achmann has, in the margin, καταστρηνιάσουσιν.--- ἘΠ, H.]
7 Ver. 15.—[{Instead of the common order, ἐξητράπησαν τινες, the Sinaiticus has tives ἐξητράπ. ; also Lachmann, in
margin.—K. H.]
8 Ver. 16.—[The received text, and, among the recent editors, Tischendorf, have εἴ τις πιστὸς ἥ πιστὴ. The Vulg.
reads: si quis fidelis. Lachmann omits τις πιστὸς ἢ.
EXEGETICAL AND CRITICAL.
Ver. 1. An elder. After the Apostle, at the
‘giose of the previous chapter, has given Timothy his
‘general exhortation and counsel as to the conduct of
his high office, he passes to a more exact view of his
duty in the guidance of the church, with special
reference to persons of differing positions, age, and’
sex. Melanchthon: “ Addit admonitiones particu-
lares aliquot de negotiis forensibus et economicis, et
insigne testimonium est, quod Deo placeant officia
debita, cognatis..—An elder, πρεσβυτέρῳ; not an
elder in the official sense, as is plain from the con-
trast -with the vewrépo:, but a member of the church,
provectioris cetatis.—Rebuke not; that is, in case
‘he bas been guilty of some offence, reprove him
not with violence and severity, noli eum inerepare.
Youthful zeal and impulse might easily mislead
Timothy in this, since many sins are really more
offensive when committed by the aged.—But en-
treat him as a father. Act toward him as a
right-minded son would to a father whom he per-
ceives to have fallen into wrong—The younger
men as brethren, sc., παρακάλει, without any self-
exaitation over them. Timothy must thus exhort
all. without distinction; but the tone and manner
and spirit of his words must be modified according
to the differing circumstances of those whom he
addressed.
Ver. 2. The elder women...purity. He
must keep toward the elder women the same con-
ἀτοὺ as toward the elder men. In respect to the
ycunger women of the church, he is reminded most
emphatioally of the duty of ayvele. Grammatically,
Nor are these words in the Sinaiticus.—F Ἐ.]
this requirement may be referred to all the pre
ceding clauses, but logically it belongs only to
νεωτέρας. Although the ἁγνείᾳ here urged cousista
first in chastity, its whole force is not thus exhausted
(comp. ebap. iv, 12). The vonduct of Timothy must
be morally pure in its fullest sense, so as to guard
himself not only from evil, but from the appearance
of evil.—As sisters. Bengel well says: ‘ Hie
respectus egregie adjuvat castitatem.”
Ver. 3. Honor widows. Χήρας is entirely
general, although afterward different classes among
widows are spoken of.—Hold in honor, τίμα; not
merely by care and support from the treasury of the
church (De Wette), but again quite general: show
them the honor and respect that belong to a widow,
as well as help in their necessities. —That are
widows indeed, τὰς ὄντως χήρας ; a more exact
description of those widows whom Paul specially
commends to Timothy. The following more fully
explains his meaning. Those who still have chil-
dren, or other near kindred, who can and ought to
maintain them, are not χήραι in the free sense of the
word, That the Apostle chiefly speaks of the out
ward condition, not of the personal character of
widows (Schleiermacher), clearly follows from ver. 4
(comp. also ver. 16). In ver. 5 the Apostle first
alludes to the spirit and demeanor of the widow who
really deserves the name. In all that concerns the
local and temporal view of this subject, the follow-
ing verse is of special importance ; fur it is the full-
est passage in the whole New Testament, treating of
the character, the rights, and the duties of a Chris
tian widow. In vers. 4-8 the Apostle names the
widows who can justly claim s2pport from the
CHAPTER V. 1-16, 54
͵
church ; then, in vers, 9-16, the widows who should
be or should not be chosen for the service of the
church. |
Ver. 4. But if any widow have children or
nephews. According to Acts vi. 1, widows were
almost the first objects of Christian beneficence ;
and from various evidences in Justin, Ignatius, Euse-
bius, and others, it appears that they were very early
regarded with special affection. This beneficence
seems, however, to have been soon abused by the
indolence of some who had widows among their near
relatives, but sought to escape their own duty by
giving them to the charge of the church. The
church was thus burdened beyond its powers, and
Christian love exercised at the cost of natural rela-
tionship, Against this wrong condition the precept
of the Apostle was directed, and the community
was freed from the obligation of sustaining those
who had near relatives.—The children or nephews
[grandchildren] must learn (uavSavérwoav)—not the
widows themselves (Matthies)—to shew piety at
home. By home is here designated the whole
family, inclusive of the widowed mother or grand-
mother; and the εὐσεβεῖν which Paul sets forth for
them, does not mean godly rule (Luther), but the
exhibition of a childlike, pious spirit, as becomes
the children and grandchildren of such widows.
Thus they should requite their parents, especially
the widowed, ἀμοιβὰς ἀποδιδόναι ; that is, show
thankfulness, by caring for their physical support.—
Acceptable before God; who has promised a
special blessing on the true fulfilment of filial duty
(Eph. vi. 12; comp. Mark vii. 10, 11). The connec-
tion of this precept is thus quite necessary; and
it is a riddle to us how Huther, in his commentary
on this passage, otherwise so able, explains these last
words not of the duties of the children, but of the
widows themselves; ὁ. ¢., that the widows were to
take care of the children and grandchildren, and
thereby requite the love which had been shown them
oy the deceased parents. Even if, as we doubt, no
verbal difficulties prevented this exposition—which
.8 defended by Matthies likewise, and many older
commentators—it would still be quite unnatural and
forced; while, on the other hand, the connection
favors our view; and this, too, is in the main also
the view of De Wette. Theodoret had already given
the correct sense, when he wrote: μανϑανέτωσαν τὰ
ἔκγονα τιμᾷν τὴν οἰκείαν μητέρα ἢ μάμμην. That
by οἶκος is denoted all the persons belonging to a
house, including even the servants, is clear, among
several passages, from John iv. 58; Acts xvi. 31.
Ver. 5. Now she that is a widow indeed,
ἅς. “ Vidue, liberos habenti, opponitur ver. 5,
widua, cui non sunt, a quibus mutuam vicem accipit,
que spes unice in Deo collocatas habet ;” Bengel.—
‘A widow indeed, ὄντως χήρα (comp. ver. 3). The
word χήρα expresses loneliness; and this idea is
now strengthened by the addition to it, and deso-
late, καὶ μεμονωμένη ; i. ¢., utterly without children
or grandchildren who could care for her. It fol-
lows of necessity that the church must support such
widows; and it is called to their remembrance in
ver. 16. But here the Apostle gives a description
of the personal disposition of a widow, which con-
vains a like exhortation and comfort. He sketches
the character of those whom Timothy should honor
(ver. 3), that he may counsel him as to his own duty
as teacher, and as to the requirements which he is
carefully to urge. on such poor women. “The idea
of the true widow is not expressed abstractly, but in
concrete, by supposing a real person; and hence
instead of the imperative or the optative, the indica
tive is used (#Amucey and προσμένει), as if some inds
vidual widow were described as the representative
of all;” Matthies, Of the two traits here men
tioned, trusteth in God is indirectly contrasted
with trust in children or grandchildren ; while the
following, and continueth in supplications and
prayers night and day, is the precise oppo-
site of that disposition which, just afterward, 18
condemned (ver. 6) in a word. (On δέησις and
προσευχή, see note on chap. ii. 1.) We can scarcely
escape the thought that the Apostle, in sketching
this character, had before his mind a real person,
perhaps the prophetess Anna (Luke ii. 36-38), who,
although at the close of the Old Covenant, may be
called in many respects the type of the Christian
widow.
Ver. 6. But she that liveth in pleasure, is
dead. A true Pauline thought (comp. Rom. viii.
13), and a fine contrast to the picture of the
“ widow indeed,” who, while dead to the world and
its pleasures, in a higher sense was living. Σπατα-
λῶσα (comp. James v. δ), according to Hesychius;
ἀναλίσκειν ἀσώτως καὶ ἀσώτως adraCovederdar. —Is
dead while she liveth (comp. Matt. viii. 22);
spoken of a widow with double fitness, “ guippe que
nec naturaliter jam, nec spiritualiler frugi sit ;”
Bengel. That it is to be understood in this sense,
that she has no further support to expect from the
church-treasury, is neither directly nor indirectly
involved in the words of the Apostle. The entire
dissolution of the moral life is here represented as a
warning, while it is left to the wisdom of Timothy to
make the best provision for such cases. As to the
expression itself, comp. Rev. iii. 1, and the beautiful
words of Seneca, Hpist. 71: “ Vita mors est et
quidem turpis, inter fada versantibus.”
Ver. 7. And these things... be blameless.
Ταῦτα may be in various ways connected with the
preceding, either only with ver. 6, or with ver. 3 e¢
sqq., or even with vers. 5 and 6. The latter seems
certainly to deserve the preference; and thus the
following words, that they may be blameless,
definitely refer to the widows. For children, or
other relations who forget their duties to the widows,
the Apostle has a much more severe rebuke (ver. 8).
Beyond his careful attention to the physical comfort
of widows, he wishes them to strive, as befits Chris-
tians, after moral blamelessness, and reflect on his
words of encouragement and warning as they con-
cern their personal character. Apart from the ques.
tion of their claim to support, it is only thus they can
be blameless according to the will of the Lord, and
ornaments of His Church on earth.
Ver. 8. But if any provide not for his own.
The Epistle turns now from the widows, to those on
whom first (πρῶτον, ver. 4) rests the duty of their
support, and who, if they perversely refuse this
sacred debt, deserve a sharp censure. It is, indeed,
quite indefinite; εἰ δέ τις, «.7.A., and therefore it
may rightly be taken as a general exhortation, iraply-
ing the duty of each to care for his own kindred,
In this connection, however, it does not apparently
refer to the duty of widows to their children (Hein-
richs, Planck), but to any relatives who are under
high and sacred obligations to support widows
(comp. ver. 16). The Apostle would prick the con
science of those who seek a pretext to escape this
duty.—Those of his own house, are not asso.
ciates in the faith (Gal. vi. 10), but those of his
58
THE FIRST EPISTLE TO TIMOTHY.
family in the natural sense of the word.— Provide
not (comp. ver. 4).—He hath denied the faith,
τὴν πίστιν ἤρνηται; the Christian faith, which is
active in love and inseparable from love, and re-
leases no man from the fulfilment of natural duties,
but imposes them on all_—Is worse than an in-
fidel. Many of the heathen recognized and per-
formed the duty of caring for their needy parents ;
and thus the Christian who refuses it is below the
very idolater. Calvin: “ Quod duabus de causis
verum est, nam quo plus quisgue in cognitione Dei
profect, eo minus habet excusationes. Ergo in
fidelibus sunt pejores, qui in clara Dei luce ceecu-
tiunt. Deinde hoe genus officii est, quod natura ipsa
dictat, sunt enim στοργαὶ φυσικαί. Quod si natura
duce infideles ultro propensi sunt ad suos amandos,
quid de tis sentiendum, qui nutlo tali affectu tangun-
tur? Nonne impios ipsos ferocitate superant ?”
Ver. 9. Let not a widow be taken, Χήρα
narakeyécdw. The Apostle passes now to the sec-
ond point, of which he would remind them in respect
to widows; and the only question is, what is meant
by καταλέγειν. The word itself presents no diffi-
culty ; it is to choose, to note or register in a list
(in catalogum referre), as, 6. g., citizens, soldiers, tax-
payers, are classed together, and thus publicly dis-
tinguished from others. As to its real meaning here,
we must decide whether it denotes a place on the
list of those publicly supported, or an enrolment in
the order of church-deaconesses. Almost all the
older commentators are of the first opinion; nearly
all the recent ones of the latter. (On the literature
of the subject, compare De Wette, in loco.) We
think, too, that there are almost insurmountable diffi-
culties in the way of the first view. For if only the
maintenance of widows is here spoken of, why, then,
the rule that no widow under sixty years of age
should be admitted, while yet younger widows with-
out near relatives had an undoubted right to such
support? Why the requirement that they must
have the evidence of good works, that they must
have brought up children, lodged strangers, washed
the saints’ feet, relieved the afflicted, followed dili-
gently every good work? Should those, who per-
haps had not once had an opportunity for the exer-
cise of such good deeds, remain excluded from the
charity of the church? Why, further, must a
widow, in order to be put on a list of the poor,
have had but one husband? Cnrysostom, therefore,
Homil. 31, De diversis N. T. locis, has justly ex-
pressed himself against this view; and it is indeed
only apparently favored by ver. 16. See further
below. All the evidence shows that the Apostle
designs here a selection for a distinct service in the
church—a service in the nature of things confined
to women, and therefore the office of deaconess
(comp. chap. iii. 11), of which we have a pattern in
Phoebe (Rom. xvi. 1, 2); and it seems that only
those invested with such an office were to be main-
tained by the church. This last circumstance ex-
plains probably why the Apostle speaks fully in this
place of the female ministers of the church, and not
before in chap. iii, where otherwise it would have
agreed better with she whole connection.—As love
to the Lord had before impelled some women to
serve Him and His (Luke viii. 2, 3), so in the apos-
tolic age it had probably led believing sisters to
undertake the office of deaconess. The fact that
adult, women were baptized made this arrangement
necessary ; and again, the maintenance of the in-
ralid poor, the training up of orphan children, and
other works of love, were best entrusted to such
hands, When the church had become accustomed
to such a service, it could not well dispense with
it; and in the place of those retiring or dying, new
fellow-workers—the first Sisters of Charity, 80 te
speak—would be chosen and sct apart. For thia
definite instructions were necessary, which the Apes
tle in this passage gives to Timothy. It is to some
degree apparent, from the requirements here made,
in what their office consisted—duties of hospitality
of training children, ὅθ. It cannot be proved that
only widows were inducted into this office of dea
coness. As to Phoebe (Rom. xvi. 1), it is not known
whether she was virgin, wife, or widow; and from
chap. iii. 11 it seems to follow that the wives of
deacons performed like services of love. Yet it lay
in the nature of the case that widows of a certain
age must be specially allotted to such a service, both
because they were free from other duties, which else
might have had a prior claim (see ver. 8), and be-
cause their love to the Lord and to the church could
not repay more fitly the charity bestowed on them.
It is of such a church-widowhood, a τάγμα χηρεῖον,
TertuLiian (De virgin. veland., cap. 9) says: “ Ad
quam sedem (viduarum) preter annos LX. non tan-
tum univire, i. e., nuptee aliquando eliguntur, sed
et maircs, ed quidem educatrices filiorum ;” while
Jerome speaks of it as a standing custom of the
church in his days; ad Nepot: “ Multas anus alit
Ecelesia, que officium cegrotanti prestant et bene-
ficium accipiunt ministrando.” Compare the thor-
ough essay of Mosheim on this passage, whose view
has been followed also by Béttcher and Mack. Such
widows, called presbyteresses, seem to have had the
same relation toward their own sex as the presbyters
toward the men; and the later office of deaconess
which we find in the ancient church, and which was
first established by Canon XI. of the Synod of Lao
dicea, was only, with certain modifications, the carry
ing out of the outline here drawn. True, we find
no further trace of such an institution in the apos-
tolic letters ; but this one is quite sufficient, and the
oldest church-fathers also call it an apostolic tradi-
tion. Meanwhile, we must observe that the later
solemn rites accompanying their institution do not
date from the apostolic age; and without doubt it
was then marked by the greatest simplicity. When
De Wette, 6. g., says that the widows sat in a specific
place, next to the presbyters in the assembly, with
their heads uncovered; that they had an over-
sight over the women of the church, especially over
widows and orphans; that they were invested with
the vestis vidualis, and consecrated by the laying on
of hands: all this belongs, in the main, to a later
period. Baur, however, is in worse error, when, on
the strength of this passage, he opposes the genuine.
ness of the Pastoral Epistles, because he thinks such
an institution inconceivable in the apostolic age.
He understands by widows, χήρας in the ecclesias.
tical use of the word; by which, on the ground of
Ienat., Epist. ad Smyrn., cap. 8, παρϑένοι are in-
tended. But, granted even that there were in the
second century virgins who remained unmarried
from ascetic motives, and were therefore named
χήραι, it does not follow that these women named in
the Epistle to Timothy were other than real widows.
We conclude, rather, that it was the early custom te
choose church-deaconesses from the class of widows;
so that widows and deaconesses were almost synony
mous terms. The Apostle does not once touch thig
subject in connection with his remarks on church
CHAPTER V. 1-16,
5%
offices and ministerial duties, but in an entirely dif-
ferent place. The young xfpa, whom Timothy
‘according to ver. 11) must reject, are not unmarried
women, but such as had early lost their husbands,
and would be in danger, by a second marriage, of
renouncing the service which they had already en-
tered for the benefit of the church. “No ascetic
antagonism between a married life and fidelity to
Christ is here in the least intended (see chap. ii. 15 ;
v. 14), but an unfaithfulness towards Christ, which
consisted in making the office of the deaconess a
stepping-stone to marriage ;" LancE, Apost, Zeitalt.
i, p. 142.
{Our author has ingeniously sought to combine
the two more probable of the three explanations.
He accepts the view set forth by Mosheim, and
defended by the best of recent English expositors,
as well as by De Wette, Wiesinger, and Huther,
yet he supposes that the order of deaconess was
afterwards developed out of this earlier one of
female presbyters, Such a view, however, is open
to grave objection. There can be little doubt that
the deaconess was a recognized officer of the church
before Canon XI. of Laodicea formally established
the order. See Scnarr, “ Apost. Church,” B. 3, ch.
8, p. 135, for a thorough summary of the facts and
the several hypotheses, The truth seems to be, that
such exact distinctions of class and name do not suit
the character of the primitive age. The order
doubtless existed before the title was established.
We can easily understand that such a χηρῶν χορὸς,
or church-widowhood, had its official duty and honor;
and as the ranks of church authority became more
settled, as the deacon became at last the assist-
ant of the presbyter, so the deaconess, hitherto a
general phrase for such ministering women, became
an order next to that of the female presbyter. The
subject of the primitive deaconess has of late been
viewed with special interest. We refer the reader
especially to the essay of Howson, “ Deaconesses,” and
a recent volume by J. M. Luptow, “ Woman’s Work
in the Church.” It is clear that in the Greek Church
of the second century it was a most active and use-
ful ministry. It aided the clergy in many duties—
in baptizing women, in the care of the church-edifice,
and in messages of charity. Undoubtedly this order
differed in many features from the germ of the primi-
tive day. It had become a semi-clerical office, and
had its vow of ordination. No trace of this can be
found in the simpler deaconess of the Pastoral Epis-
tles. But it is not to be confounded with the later
type of female celibates in the Latin Church; on
the contrary, it is a striking feature, that, with the
~hange from the healthy, social life of a Christian
womanhood in the church to the conventual life, the
order of deaconess passed away. The just abhor-
rence of the Romish abuse has led the Protestant to
rose sight too often of the good which may be
wrought by such organized womanly charity, after
the pattern not of the convent, but of St. Paul's
ἐκκλησία κατ᾽ olkov.—W.]
Ver. 10. Under threescore years old. Ηδν-
ing thus fixed the point of view from which this rule
of the Apostle must be regarded, the wisdom of the
following instructions becomes clear.—Wot under
sizty years of age. The participle γεγονυῖα belongs
to the preceding, not the following words. (The
contrary .in the Vulgata: Que fuerit unius vini
uzxor ; and so Luther alao.) It denotes the advanced
time of life which these widows must have reached.
Such persons would with reason be expected not to
marry again, but might with undivided hearts dedi.
cate themselves to the service of the church. In
accordance with this, Theodosius the Great after
wards established the law: “ Nulla, nisi emensis 60
annis, secundum preceptum Apostoli ad Diaconis.
sarum consortium transf.ratur.” —The wife of
one man (see on chap. iii. 2), who had been once
married, but not again; although Paul, in ver. 14,
advised second marriage for the younger widows.
“Tt cannot mean that Timothy should not choose a
widow who had had several husbands at the same
time; for polyandry did not exist among the Greeks,
or Jews, or Romans; and even if such a woman had
desired church-office, she would have been so marked
by public opinion, that a Christian bishop could
never have thought of giving her such a charge, ”
Mack. The cause of this rule was, without doubt,
the same as in the case of the presbyter and deacon
(see above)—Well reported of for good works.
The Apostle briefly names many and weighty things
required of the χήρα. She must have a good report
for good works. Not only must she be beyond ob-
jection, but she must be a woman of known moral
and devout character. Those good works which are
not exclusively works of charity, are regarded as the
living sphere (év) in which she has won this good
testimony. What works the Apostle chiefly refers
to, is plain from the following clauses.—If she have
brought up children, ἐτεκνοτρόφησεν ; whether
her own, or the children of a stranger. The idea of
a devout, godly training, is not strictly expressed by
this word, but an education complete, and so far suc-
cessful.—If she have lodged strangers (comp.
chap. iii. 2; Titus i. 8; Rom. xii. 18; Heb. xiii, 2),
As hospitality was in all ages an Oriental virtue, it
must be a Christian one,—If she have washed
the saints’ feet (comp. Jobn xiii, 15; Luke vii
44), That which the Lord did in a symbolic way, is
here meant in its literal sense, following the common
Oriental custom, which the gospel had not abol-
ished. —If she have relieved the afflicted,
ἐπαρκεῖν (in the New Testament found only here,
and in ver. 16). Afflicted, not exclusively pauper.
tate, Bengel; but afflicted by the manifold evils and
accidents of life-—If she have diligently fol-
lowed every good work. A general proposi-
tion, in which all before is embraced. The expres-
sion, every good work, is still stronger than the refer-
ence to ἔργοις καλοῖς at the beginning of the verse.
It is therefore not to be restricted to charity alone,
but has a wider sense. To follow, does not stand
here in contrast to preire, which is an obligation of
men (Bengel), but has the sense of imitate, or pur
sue (Luther).
Ver. 11. But the younger widows refuse,
&e., νεωτέρας ; not, strictly, all tnose who have not
yet reached the full sixty years; but all, in general,
who, in contrast with the aged, belong to the cate-
gory of the young. Refuse, παραιτοῦ ; whenever
they apply for admission among the deaconesses, in
order to enjoy the honor and privilege of the older
widows.—F'or, when they have begun to wax
wanton, καταστρηνιάσωσι τοῦ Xp. The word de-
notes a voluptuous desire, a pruritus lididinosus
which leads them into open opposition to Christ, to
whom their fidelity was pledged. A formal vow of
chastity, like that of the later orders of nuns, was
naturally not required of them; and Melanchthon
says truly: “Etiam si tune consuctudo fuisset fact-
endi vota, quod non dicit Paulus, tamen ea vota dis.
simillima fuissent votis monasticis, awe sine ulla
00
THE FIRST EPISTLE TO TIMOTHY.
dubitatione idolatria.” Since the Apostle, bow-
ever, had directed that the widows mentioned should
be married but once, this desire was an inward infi-
delity to Christ, for whose Church they were now
end always to live with undivided hearts.—They
will marry [again]; an evidence that their pur-
pose was not the indulgence of sensual sin, but a
second marriage; and hence the exposition of Je
rome is too strong—que fornicate sunt, This, in-
deed, made them less culpable, yet none the less
unfit for the spiritual office.
Ver. 12. Having damnation. This design of
second marriage has brought condemnation on the
young widows (κριμα = κατάκρισι5); not only a
deserved reproach from others, but the judgment of
God, who is faithful, on all who are unfaithful to
their covenant with Him. [This interpretation
seems too strong. It is by no means to be sup-
posed, had St. Paul thought second marriage in any
case worthy of such Divine judgment, that he would
have advised and even urged it in ver. 14. It is
enough to read, having condemnation, being wor-
thy of blame. Our commentator seems in this,
and all passages relating to women, to have some-
what the tone of a later ascetic like Jerome. We
may say the same of the criticism of Calvin on the
sex, given with approval by our author, in ver,
13. This harsh spirit must not be made the ex-
positor of the loving, social law of the first Chris-
tian family—W.]— They have cast off their
first faith. AuGusrin, on Psalm Ixxv.: “ Vove-
runt et non reddiderunt.” According to Calvin, the
vow of fidelity made at baptism is here meant; but
it is difficult to see why a second marriage should be
irreconcilable with this vow. It seems better to sup-
pose, with most expositors, that the allusion is to the
vow, which was implicite, included in their recep-
tion into the common order of widows. They have
thereby dedicated themselves exclusively to the ser-
vice of Christ and His Church; and as they had
freely chosen this work, knowing its duties and its
restrictions, a second marriage was in this view a
breach of troth to Christ.
Ver. 18. And withal they learn, &. The
Apostle sees a yet greater, evil in the employment
of young widows. Not only they have this desire
of marriage, but they are withal idle, ἀργαὶ ; thus
neglect their duties, and do what they should avoid.
-— Wandering about from house to house;
i, e, they are wont to go without good cause.
Μανϑάνουσι is best connected with περιερχόμεναι.
Matthies says rightly: “ MaySdy. with the participle
expresses a disposition which has become a habit;
they have the wont of idle gadding about.”
Tattlers also, and busybodies. They become
gossips (φλύαροι ; Chrysostom, λάλοι), persons who
pry, without being asked, into the business of oth-
ers, περίεργοι (comp. 2 Thess. iii, 11), speaking
things which they ought not; in opposition to all
before (comp. ὄ μὴ δεῖ, Titus i, 11). The very
character of the duties belonging to the office of
deaconess, bringing them in close contact with many
persons and social relations, made this temptation
doubly perilous. Calvin: “ Jstis viduis, honoris
preeteatu, quod veluti publicam personam gerebant,
focilor quovis aditus patebat. Hane opportunita-
tem nactee benefice Eeclesie abutebantur ad de-
siliim: deinda (ut fiert solet) ex otio nascebatur
eiriositas, que ipsa garrulitatis est mater. Verissi-
mum enim est tilud Horatii: percontaterem fugito,
vam garrulus idem est. Omni enim fide curiosos,
ut ait Plutarchus, carere wquum est, qui simulatgue
aliquid hauserunt, nunguam cessant, donee effuti
verint. Preesertim mulieribus hoc contingit, que
natura jam propense sunt ad loquacitatem nullius.
que arcani capaces. Ergo non abs re hee tria simul
conjuncta sunt a Paulo, otium, curiositas et garrw
litas.”
Ver. 14. I will therefore, &c. Paul silently
assumes that Timothy will ask how he shall check
this evil, and make the young widows, instead of a
shame, an honor to the church, Hence, he suggesta
the wisest course. As, however, compliance with
his rule would not, even with the best intentions,
depend merely on the widows themselves (Schleier-
macher), the apodictic βούλομαι οὖν is to he under.«
stood no. sn an absolute, but in a limited sense. If
there were nothing to prevent, the young widows
(such as are described in vers. 11-13) are counselled
to marry—yapeiy, a word used in 1 Cor. vii. 39 like
wise of second marriage.—Bear children, texvo-
γονεῖν ; a word in which, as in chap. ii. 16, not only
the actus parturiendi, but the training of the chil-
dren by the mother, shoulu be included.—Guide
the house, οἰκοδεσποτεῖν ; mistress of the house—
that is, household affairs. Benyel: “ Nubere, libe-
ros gignere, familiam regere—tres gradus societatis
domestice. Sie habebunt quod agant, citra o‘ium
et curiositatem.” [It is to be noticed how the do-
mestic and social spirit of Christianity appears here
in contrast with the conventual morality of later
times. St. Paul speaks severely of the conduct of
the younger widows; but he must be understood as
referring to certain positive cases under his eye of
immodest and gossiping women. He does not forbid
second marriage, but, ver. 12, their specific trans
gression of a former promise to devote their lives to
church-duty. On the contrary, he urges marriage,
true household life, as the best cure for such abuses,
It is curious to read in Roman writers—e. g., A.
Lapide—the attempt to make out of St. Paul’s rea-
soning an implicit argument for the single state.
The same false ascetic tendency may be already
traced in Tertullian and Augustin, which led to the
exalting of virginity as a higher state of Christian
piety.—W.]—Give none occasion to the adver-
sary to speak reproachfully, τῷ ἀντικειμένῳ ;
perhaps the devil, which ver. 15 does not conflict
with ; or else in general an adversary, whether in
the heathen or the Jewish world; since it must be
remarked that Paul viewed the world as under Sa-
tanic influences. Should the young widows follow
the wrong course, they would give occasion, ἀφορμήν,
to what? As the final words, λοιδορίας χάριν, do
not depend on this, but stand by themselves, it
seems best here to supply, ovcasionem sc. ipsas
seducendi ; Huther. The young widows remain
idle, curious, and tattling, and the sure consequence
is, that the ἀντικειμένος finds many opportunities to
catch them in his snares; and this would bring re-
proach on the church, as well as on themselves.
Λοιδορίας χάριν; properly, to the advantage of
reproach ; a singular and hard construction (De
Wette), yet not more singular than many othera
which mark the style of the Pastoral Epistles, The
adversary is represented as watching his occasion to
revile the Church of Christ, and overjoyed at even
the appearance of it. There was, indeed, already in
the church more than the mere appearance of evil.
Ver. 15, For some are already turned
aside after Satan. It is plain that τινες refera
distinctly to sume young widows at Ephesus, of
CHAPTER Y, 1-16.
64
whom unfavorable reports must have reached the
ears of the Apostle, although we need not deny that
his complaint might have had a wider application.
The mention of this was to enforce on Timothy the
need of following expressly the counsel given him
in ver. 14, since there would else be periculum in
mord, Ἔξετρ. ὀπίσω τοῦ σατανᾶ does not necessa-
rily mean a complete defection from Christianity, but
certainly a walking in paths of error, whether it be
heresy or an immoral life. It is possible that some
had united themselves in a second marriage with un-
believers, and had thus really severed themselves
from the church.
Ver. 16. If any man or woman that be-
lieveth, πιστὸς ἢ πιστή. Griesbach and Lachmann
have, without good reason, omitted the words πιστὸς
ἤ (see De Wette and Tischendorf). The Apostle,
while he sums here all his remarks on this point, is
not content with a mere repetition, but goes still
further. The duty which, in ver. 4, he bas imposed
solely on the relatives of the widows, he now en-
joins, so far as circumstances admit, on every be-
liever without distinction, If any have widows, not
only in his own household, but in the larger circle of
friends or relatives, whose maintenance comes at all
within his ability or daty, he should give it, and thus
lighten the burden of the church. To explain it of
others, of widows wholly deserted, has too narrow a
meaning. It would seem that the Apostle especially
refers to younger widows, who from selfish economy
sought the service of the church; and from whom
he could be best relieved (ver. 11) by thus providing
for their support.
DOCTRINAL AND ETHICAL.
1. It is not only among the requisites, but the
weightiest obligations of a pastor of the church, to min-
gle with every rank and age, as each may need; yet
at the same time he should see that the holiness of his
office is not endangered, and that the adversary find
no occasion for reproach. Paul evuld without self-
boasting, in his exhortation to Timothy, allude to his
own excellent example. The highest example, how-
ever, is always that of the Chief Shepherd, the Lord
of the Church, in the days of His earthly life.
2. As the gospel is an inestimable good for the
poor, and pauperism appears in a wholly different
form in Christian lands than in those still in dark-
ness and the shadow of death, so it is in regard to
the condition of the widow. Widowhocd has spe-
cial cause of gratitude to Christ, in whom the words,
‘He is a Father of the fatherless, and a Judge of
the widow,” have had so noble a fulfilment. How
vast a difference between the fate of the widow of
the Brahmin of highest rank, and the widow of the
poorest disciple of the Lord! [A significant illus-
tration of the influence of the Church in this respect
may be found in Matrnn’s “ Ancient Law,” p. 218:
“The provision for the widow was attributable to the
exertions of the Church, which never relaxed its
solicitude for the interest of widows surviving their
husbands ; winning, perhaps, one of the most ardu-
ous of its triumphs, when, after exacting for two or
three centuries an express promise from the hus-
band, at marriage, to endow his wife, it at length
succeeded in engrafting the principle of dower on
the customary law of all western Europe.’’]
8. Christianity does not overturn the original
order, or free any from the obligations which natural
relationship has imposed. Nothing, indced, is more
honored by it than the natural στοργή, the negleet
of which is most positively condemned (2 Tim. iii
3). How holy and indissoluble the tie of children
and parents, is first clearly known when we have
found in it the true though earthly type of the per:
fect unity between the Eternal Son and the Holy
Father.
4. The office of deaconess in the early church
came from the deep craving of Christian women to
serve the Lord among their poor associates. It is to
the honor of the Romish Church that it encourages
its Sisters of Charity to give themselves with noble
self-denial to so rare a work; nor can it be denied
that Protestantism has too often, in condemning such
works of love, rejected alike the good and the evil.
We may rejoice that the evangelical Church in our
day has come back from this narrow one-sidedness ;
and the associations of deaconesses already estab.
lished in many places, with their hospitals and nw-
series, are worthy proofs of it.
5. The apparent contradiction in the Apostle’a
advice to young widows to marry again, and that in
1 Cor, vii. 82 e¢ seg., where he speaks of marriage in
an entirely different way, is satisfactorily explained
when we recal the difference in times and circum-
stances. In Corinth, there was a youthful church in
possession of manifold gifts, whom the Apostle de-
sired to see dedicated, as far as possible, to the ser-
vice of the Lord; here, on the contrary, was a dis-
turbance, indeed a retrograde, in a long-established
eburch, for which, therefore, rules of order and dis-
cipline were necessary as a step toward a high Chris-
tian ideal, wholly above many in the church. In
this very difference we have cause to admire the
wisdom of the Apostle.
6. It is important, in our church provision for
the poor, that the limit which the Apostle here ad-
vises be remembered, as well as the enlargement of
our charity. The vocation of the deacon is not to
entirely support the poor, but to relieve their wants,
and to confine the constantly increasing stream of
pauperism, as far as possible, within its natural
bounds.
7. “ Melius est, cum severitute diligere, quam cum
lenitate decipere ;” Augustin.
8. “Apud templum Hierosolyme fuerunt mu-
Heres, que serviebant coquendo, lavando, sarciendis
vestibus, medicatione Levitis et pauperibus. Hune
morem Apostoli imitati transtulerunt et ad EHcele-
siam jusserunt eligi grandes natu matronas, qua
eegrotis aut peregrinis servirent, et hae mercedes habe-
bant ex eleémosynis, quas Ecclesia tune liberaliter
conferebat, De hoe more loquitur Paulus, non de
votis monasticis ;’? Melanchthon.
HOMILETIOAL AND PRACTICAL,
A seemly conduct in the ministerial office.—Tho
censure of wrong-doers must sometimes be public,
but always within due bounds.—The peril of grosa
and of refined sensuality in the ministry.—Christian-
ity and the state of widowhood: (1.) What Chris.
tianity is to the widow; (2.) what widows should be
for Christianity—Children the natural helpers of
their needy parents.—The ideal of a Christian widow.
—The mirror of the Christian widow.—Alone, yet
not alone; John xvi. 32,—What special causes ἃ
Christian widow has above others to place her trust
in God.—Promises of God to devout widows, and
62
THE FIRST EPISTLE TO TIMOTHY.
examples of their support and rescue, especially re-
corded in the Old Testament.—Every man who pro-
vides not for his own household, is worse than a hea-
then. How this saying is (1.) misused by those who
work only for the bread that perisheth ; (2.) is for-
gotten by those who work only for the bread of eter-
mal life, and neglect the care of their nearest kin-
dred.— What is the cause that so many who labor in
Δ larger sphere often overlook the duties which lie
nearest to them ?—Fidelity in small things and fidel-
ity in great things must ever go hand in hand.—The
task and the blessing of a Christian old age-——How
even in the garments of sorrow and widowhood we
may serve the Lord in His Church.—The widow
spiritually dead, and spiritually alive—The danger
of idleness and the blessing of labor.—Better an
active vocation for the earth, than pampering the
flesh, under pretence of living for heaven.—He is
no believer who entirely neglects the care of the
poor.—Every Christian man and woman is called
within the social circle to be in a measure a deacon
or a deaconess.
SrarKE; Cramer: If we censure wrong-doers,
we must consider the age and the persons, that we may
make them better, not worse through exasperation,
and may avoid all scandal.—Laner’s Opus: It is as
shameful as it is sinful, to give aged women names
of ridicule and scorn.—Happy they who grow old
in honor (Sir. viii. 7; Prov. xvi. 31).—Csammr:
Widows must be honored, not oppressed; for they
are privileged persons in the sight of God (Ex. xxii.
22; Ps. Ixviii. 6; Sir, xxxv. 17)—Anron: An inferior
in his right sphere will be really honored by his supe-
rior.—Hepincer: It is a shameful wrong when chil-
dren, by neglect and extravagance, become so poor
that they cannot support their parents (Gen. xlv. 11,
23).—The more the widow is forsaken of men, the
nearer she is to God (1 Kings xvii. 12 e¢ seg.).—The
church is a guild, not of the high and worldly, but
of the wretched and suffering who hope in Christ.—
Widows may easily fall, and should therefore walk
circumspectly, and avoid every appearance of evil,
that they may escape calumny (Eph. v. 15).—Hep-
INGER: To call ourselves believers, and do no works
of faith, is hypocrisy. Hast thou faith? then show
it in Christian duties (James ii. 18).—No church is
bound to maintain widows who can earn their bread
with their own hands (2 Thess. iii, 12; 1 Kings xvii.
10, 15; Luke iv. 25, 26)—The poor can also help
the poor, if not in deeds, yet in wise counsel (Acta
xxvii, 8).—When widows marry again, they do not
sin (ver. 14; Rom. vii. 8)—Those who have charge
of the poor should give good heed how they bestow
their alms.—It is a most unchristian scandal, when
those who are well-to-do neglect their needy kindred
(Isa. lviii. 7). Riel ᾿
Heusner: Christianity honors age; it is a sign
of decay in a people when age is despised.—A life
of pleasure is death to the soul. Compare the
excellent exposition by Chrysostom on this pas-
sage.—The greatest unkindness is that toward near
kindred.—Hereafter, too, Christians will be put to
shame by Gentiles (Matt. xi. 41, 42).—We mast test
the love, before we entrust an office to love—
Widowhood is tempting by its freedom.—Indolerce
leads to other vices—The perils of social intur-
course.—From Christian families grows the well-
being of the Church.—The Christian who receives
alms, should ask himself whether they are not need-
ed more by others.
Lisco: How the welfare of a Christian church
can be promoted: (1.) By a watchful discipline ;
(2.) by the conscientious and careful aid of the poor,
—The helping women of the church.
Van OosTERZEE: Christian women of the apos-
tolic age exhibited as (1.) precursors worthy of
love ; (2.) examples worthy to be followed; (α) in
their true Christian, (6) their true womanly action ;
Bonn, 1859.
Von Gertacn: Love expresses itself in various
ways, according to the object which it seeks. It is
full of zeal for the kingdom of God in its relation to
the children, whom it trains up for the Lord; it
is generous toward strangers; lowly and obliging
toward believers; hopeful toward the suffering; it
is all in all.
Baxter: Our way of teaching should be as sim-
ple and clear as possible, for it leads a preacher
straightest to his mark. Whoso will be understood,
must speak to the capacity of his hearers. Truth
loves the light, and is most beautiful when it is un-
veiled. An envious enemy conceals the truth; a
hypocrite does it under pretence of teaching it;
overwrought, obscure sermons (like painted windows
which keep out the light), are often a sign of over.
daubed hypocrisy.
B.—Directions touching the Presbyters of the Congregation.—Weighty suggestions for Timothy.
Ca. V. 17-25.
17 Let the elders that rule well be counted worthy of double honor, especially
18 they who labor in the [omit «the”] word and doctrine. For the Scripture saith,
Thou shalt not muzzle the ox that treadeth out the corn.’ And, The laborer
19 és worthy of his reward.” Against an elder receive not an accusation, but before
20 two or three witnesses. Them that sin rebuke before all, that others also [tke
21 rest also] may fear. I charge thee before God, and the Lord [omit “the Lora Ἶ
Jesus Christ " [Christ Jesus], and the elect angels, that thou observe these things
22 without preferring one, before another, doing nothing by partiality.“ Lay hands
suddeuly [hastily] on no mm, neither be partaker of other men’s sins: keep thyself
23 pure. Drink no longer water [only], but use a little wine for thy stomach’s * sake
CHAPTER V. 17-25,
θᾶ
24 and thine often [thy frequent] infirmities.
Some men’s sins are open befure
hand [openly manifest], going before to judgment; [,] and some men the
25 follow after.
Likewise also the good works of some are manifest beforehand
[openly manifest]; [,] and they that are otherwise cannot be hid. .
4 Ver. 18.[The commonly r
taverses it, thus: dv diy. βοῦν adowv.—E. H.
eceived entre of these words is Body ἀλοῶντα dv φιμώσεις.
Lachmann, after A. C.,
2 Ver. 18.—[{Instoad of wt¢800-—Recepia, Tischendorf, Lachmann—the Sinaiticus has rpopijs.—E. H.
8 Ver. 21.—Received text: And the Lord Jesus Christ.
the place.
Ver. 21.---[πρόσκλισιν ; see Tischendorf’s note.
Lachmann has πρόσκλησιν.
Kupiov to be rejected, beyond question. See Tischendorf oa
Cf. Huther.—E. H.)
8 Ver. 23.—[Lachmann omits gov after στόμαχόν ; 50 also the Sinaiticus.—E. H.]
EXEGETICAL AND ORITICAL.
Ver. 17. Let the elders. With these words
the Apostle passes to a new precept, closely con-
nected, however, with the preceding. If the poor
of the church be supported in the right way, then it
is of importance that they be instructed in the right
way; but this is impossible so long as worthy minis-
ters are not honored, and unworthy ones not re-
moved from among them. Accordingly Paul takes
this opportunity to give some wise suggestions on
the subject, from which it is most obvious with what
ample power Timothy was invested in the church.
Bengel says with reason on ver. 19: ‘ Habebat ergo
Timotheus potestatem judicandi in Ecclesia.” It
lies, moreover, in the nature of the case, that such
instructions, although given directly to Timothy him-
self, must in part at least be put in practice in the
church as the occasion should arise.—That rule
well. The elders who exercise their office well
(xaA@s) are not contrasted with those who grossly
neglect it, but only witb those who distinguish them-
selves less. Among the ministers, as among the
members of the church, eminent men were associ-
ated with those of moderate ability. It is of the
first the Apostle enjoins, that they be counted worthy
of double honor. The τιμή which he claims for
them is not merely a pecuniary support, a mainte-
nance in general, to which they have a right, al-
though this is not overlooked (see ver. 18), but the
esteem due to them; which is called double, not
because it is literally twofold (thus, e. g., Melanch-
thon: Duplici honore, i. e., victu et reverentia ;
others differently, see De Wette), but because it
should be shown to them in greater measure than to
others (thus Chrysostom, διπλῆς = πολλῆς τιμῇ5).
Paul would have them esteemed worthy (ἀξιούσϑω-
σαν) by the church, which can show its gratitude to
them in no other way. “Upon a casual misinter-
pretation of this verse was founded the disgusting
practice, which prevailed in the third century, of
setting a double portion of meat before the presby-
ters in the feasts of love;” ConyBeare and How-
son, vol. ii. p. 472.—Especially those who labor
in the word and doctrine. The emphasis is on
this description of the elders as laboring (κοπιῶντε5).
No easy post of honor, but a large task was entrust-
ed to them. As laboring in word and doctrine (ἐν
here refers to the sphere in which the labor is per-
formed), they have especial claim, from the severity
and the dignity of their work. By λόγος we are to
understand a discourse, either prophetic or hortatory,
while διδασκαλία refers specially to teaching. It has
often been attempted, from this μάλιστα of Paul, to
draw a marked distinction between the ruding and
the teaching presbyters. The fact was simply this,
that in the large field of labor assigned to the Chris-
tian presbyters, one felt himself drawn more to tris,
another to that portion, since the revelation of the
Spirit was given to each πρὸς τὸ συμφέρον. But we
have seen clearly that Paul honored more those
elders who, together with other duties, were engaged
especially in the instruction and comfort of believ-
ers ; because the capacity for this highest gift of the
presbyterial office was not found in all.
[No footsteps are to be found in any Christian
church of lay elders, nor were there for many hun-
dred years. St. Paul, prescribing Timothy (1 Tim,
iii.) how he should stablish the church, passeth im-
mediately from bishops and ministers of the word
and sacraments to deacons, omitting these lay elders,
that are supposed to lie in the midst between them,
The places of Scripture brought to prove this kind
of government are three: 1 Tim. v. 17; Rom. xii,
4, 8; 1 Cor. xii. 28. The two latter are too weak to
prove the thing in question. Touching the first,
some interpret it as noting two parts or duties of
the presbyterial office, not two sorts of presbyters ;
some, that amongst the elders some labored princi-
pally in governing, others in teaching and preaching.
Thus these words may have a very good and true
sense, without pressing the late conceit touching lay
elders, Fistp, ‘Of the Church,” B. 5, ch. 26,
“The offices of πρεσβύτερος and διδάσκαλος were
united, at the date of the Pastoral Epistles, in the
same persons; which is shown by διδακτικός being a
qualification required in a presbyter; 1 Tim. iii. 2.
But though this union must in all cases have been
desirable, we find, from this passage, that there were
still some πρεσβύτεροι who were not διδάσκαλοι ;
ἧς é, who did not perform the office of public in-
struction in the congregation. This is another
strong proof of the early date of the Epistle.”
ΟὈΝΎΒΕΑΒΕ and Howson, ii. 472: It must be al-
lowed, however, while this notion of lay eldership
has but slight warrant, if any, in Scripture, that the
idea which prompted it is not to be lightly passed
by. The whole tendency of the later Church was to
forget the distribution of the χάριοματα, which was
the most living feature of the primitive body, and
to identify the Church with the clergy. It would be
a great blessing to our modern Christianity, if we
could have preacher, pastor, and teacher each in his
own sphere. We have lost the flexibility of the
apostolic age.—W. ]
Ver. 18. For the Scripture saith, &. The
Apostle illustrates and confirms his doctrine by Deut.
xxv. 4. Comp. 1 Cor. ix. 9, where he has with great
emphasis set forth the same argument still more
minutely. In our text he cites the words of the Old
Testament merely as an instructive parallel, and
leaves to the reader the inference a minori ad
majus in regard to a human laborer. This idea, at
first suggested, is now clearly expressed: And the
64
THE FIRST EPISTLE TO TIMOTHY.
laborer is worthy of his hire. If the phrase
λέγει γὰρ ἡ γραφή be connected with these words,
the criticism is right which finds here a proof that
the composition of the Epistle was of a later date.
The Old Testament contains no passage which could
have occurred here to the Apostle (Lev. xix. 33;
Ex. xxiv. 14, cannot be meant); and that the saying
of the Lord (Luke x. 7; comp. Matt, x. 10) should
already be cited here by Paul as γραφή, is as
groundless a supposition (comp., however, Words-
worth, én loco). But it is wholly unnecessary to
refer the words, λέγει yap 4 γραφή, to both parts
of the verse. The last clause, ἄξιος, x.7.A., seems
simply a proverbial expression, which had been used
before by the Lord. (Thus also Calvin.) This whole
passage shows that the Apostle requires such a τιμή
for the presbyters as should be shown in a due pro-
vision for their temporal necessities (comp. Gal. vi. 6).
Ver. 19. Against an elder receive not an
accusation. After Paul has shown how to act
toward presbyters who are worthy of honor, he pro-
ceeds more exactly to define the conduct of Timo-
thy toward the unworthy. It is obvious that the
Apostle does not mean here, by πρεσβύτερος, an old
man in the general sense (Chrysostom), but distinctly
a presbyter of the church, against whom any accusa-
tion might be brought. Timothy must receive no
complaint in such cases, except (ἐκτὸς εἰ μή, a well-
known pleonasm) before two or three witnesses.
This number was required by the Mosaic law (Deut.
xvii. 6; Heb. x. 28), and by the Lord Himself in a
similar case (Matt. xviii. 16). This decision may
have occurred, perhaps, to the mind of the Apostle.
Timothy was not to be disturbed by unproved pri-
vate complaints, but to give due weight to the rights
of the presbyterial office, and to condemn no inno-
cent man unheard. “It might easily happen, in a
church so large and mixed as the Ephesian, that one
or another, from wounded feelings of honor, from
mere partisanship, or some selfish motive, would
seek to injure a presbyter, and drag him down from
his influential position ; and against this the precept
of the Apostle was the best safeguard” (Matthies).
Τὸ is noticeable that we have here not ἐπὶ στόματ.
δύο papr., but simply ἐπὶ δύο wapr. If the prepo-
sition be here understood in the sense of coram, as
ἐπὶ μαρτ. was often used by classical writers in the
sense of before witnesses (Huther), we have here the
rule that the personal presence of the definite num-
ber of witnesses must in each case be held neces-
sary; a rule probably designed to save Timothy
from the appearance of partiality. But we regard
itas more probable that only the testimony of two
or three men is here required (De Wette); and
there is surely no ground to refer this exclusively
(Huther) to complaints affecting the office of a pres-
byter, but to anything by which the character, public
or private, might be in the least degree injured.
Ver. 20. Them that sin rebuke before all,
ἄς. According to some, this denotes, in general,
sinful members of the church; according to others,
sinful preshyters. The last, however, is here the
more probable, and the nature of the case itself
requires that ἁμαρτάνοντας should be specially un-
derstood of grosser crimes; indeed, of those which
justly create scandal. The sinful persons are repre-
sented as still at the time living in sin, whence
the present is used where otherwise the perfect
would be expected. The question, again, is whether
the following words, rebuke before all, that oth-
ers also may fear, mean the other presbyters, or
all the other members of the church. Gramniatical
ly, one is as allowable as the other, and both expo
sitions have a sound sense. Since, however, a cen
sure of the guilty presbyter in the hearing of the
assembled church was not necessary, and might
easily lead to a depreciation of the clerical office,
it is perhaps better to suppose a censure coram
consensu presbyterorum ; a rule of unquestionable
value, since the associates of the guilty man, who
perhaps might be inclined to wrong, would thus be
moved by a wholesome fear.
Ver. 21. I charge thee before God (comp
2 Tim. iv. 1), With this solemn attestation the just
and faithful execution of all these precepts is im
pressed on Timothy. Perhaps the mention of the
μάρτυρες (ver. 19) led the Apostle naturally to point
his friend and scholar to the highest μάρτυς of his
life and work, The subject was certainly weighty
enough to justify the most solemn charge. Should
Timothy forget it, the injury to the church might be
incalculable. The cumulative style of the words
also proves how heavily this lay on Paul’s heart.
Bengel says well: “ Reprasen’at Timotheo suo judi-
cium extremum, in quo Deus revelabitur et Christus
cum angelis coram conspicielur.” He charges him
not alone before God and Jesus Christ (κυρίου is not
genuine ; see the critical note), but before God and
the elect angels. Manifold expositions have been
given of this verse, especially in regard to the strik
ing ἐκλεκτῶν. Not to criticise the almost forgotten
notion of those who thought this an allusion to dis
tinguished preachers of Christianity, or to the pres
byters of the church, we name only the view (Baur)
which explains it by the Gnostic fancy of certain
angels, who stand in special connection with the Re
deemer; a view which would again give internal
evidence of the later origin of the Epistle. This
argument, however, proves too much, since this con-
ception of elect angels, standing in a special relation
to the Lord of the Church, is of genuine New Tes-
tament origin (comp. 1 Peter iii. 22; Heb. i. 6, and
other places). For our part, we hold it most proba-
ble that the Old Testament idea of different ranks
and orders of angels passed before the mind of the
Apostle, and that he here refers to the highest
among them. Conybeare and Howson: “By the
chosen angels, are probably meant those especially
selected by God as His messengers to the human
race, such as Gabriel.” The interpretation of the
passage as only an epitheton ornans (Huther) seems
to us somewhat tame. For other views, see De
Wette in loco.—That thou observe these things,
Ταῦτα refers to the exhortation immediately before ;
that is, respecting the presbyters deserving blame
(as well as to those worthy of honor ?)—Without
preferring one before another, χωρὶς προκρίμα-
tos; without hasty judgment, especially of an un
favorable kind—Doing nothing by partiality,
κατὰ πρόσκλισιν. The unjust disposition is meant,
which may easily lead us to look on the virtues Οἱ
faults of others through a magnifying glass or a
microscope. If πρόσκλησιν be the true reading (as
Lachmann thinks, on the authority of A. D., and
other MSS.), then we must infer that the Apostle
exhorts Timothy to do nothing coram judice Ro-
mano, ethnico (Bretscbneider), which would give but
a very forced sense; and it is therefore simpler to
regard this reading as a laysus calami, and to adhere
to the common one.
Ver, 22. Lay hands suddenly on no man,
“ Timothei erat, manus imponere oresbuteris :™
CHAPTER
V. 17-28. 65
Bengel. But the question is, to what laying on of
hands the Apostle here refers. According to De
Wette, he means the admission of such as had been
excluded from church fellowship. Without doubt
the connection favors this opinion; and already at
an early day the laying on of hands was practised as
a sign of absolution for excommunicated or heretical
persons restored into the pale of the church. It is,
however, not capable of proof that this was custom-
ary in the apostolic age; and as the Apostle here,
without further definition, speaks of the laying on
of hands as a custom already existing, it is more
natural to refer it to the ordination of a presbyter or
deacon ; an exposition which is also favored by vers.
24 and 25 (comp. chap. iv. 14; Acts vi. 6). The
laying on of hands was not merely the mode of com-
maunicating spiritual gifts, but a recognition from
those who did it, a declaration that they would be
accountable for those ordained. If the latter were
unworthy, the former shared the guilt. For this
reason the clause was added, neither make thy-
self partaker of other men’s sins. Timothy
gave to each man, in the laying on of hands, evi-
dence of his own esteem; and should it appear
afterward that he was, through haste, deceived in the
person, then he would reproach himself as in some
measure answerable for the consequences of others’
sins. In the words, Keep thyself pure, the oppo-
site conduct was recommended to him. The mean-
ing of ἅγνόν is too much contracted, if referred
merely to chastity and modesty (comp. chap. iv. 12);
yet it is too extended, if moral purity in its full
extent is included in it. In this connection, purity
in respect to the sins of others is here especially im-
pressed upon Timothy. As to this whole precept
(ver. 22), Melanchthon’s words deserve citation:
“ Complectitur utilen doctrinam. Primum con-
Jfirmat voertionem et ordinationem, que fit per
homines in Ecclesia, quia approbat ordinationem,
ee TLimotheus faciebat imponens manus iis, quos
celesia vel ipse elegerat ; altera admonitio hee est,
quod vult fieri explorationem doctrine et morum,
ete.”
Ver. 28. Drink no longer water. It may
seem, in a superficial view, that this counsel of Paul
is of trivial value, and, in this connection, strange
aod without purpose. As to the last point, much
must undoubtedly be allowed to the free, artless
style of this letter to his friend and pupil; while
again the words just before, Heep thyself pure,
would give the Apostle a fit occasion, from the close
union of soul and body, to prescribe to Timothy this
change in his previous course of life. That Timothy
in this respect may have been under the fetters of a
false asceticism (Wiesinger), can hardly be sup-
posed ; and as little (Otto) that he was in danger of
being warped in his judgment by the Gnostics, who
forbade the use of wine, or at least required absti-
nence from it as necessary for progress in the Gnosis.
It is more probable that the effort to check the ex-
cess of others by his own example, had led him
gradually to too rigid a diet. But those who fol-
lowed Gnostic or Essenian views might meanwhile
make a misuse of his example, while bis own health,
apparently not very firm, was liable to injury. Hence
the exhortation, Drink no longer water, but use
a little wine for thy stomach’s sake; literally,
be no longer a water-drinker. According to Winer,
Gramm., 6th ed., p. 442, ὑδροποτεῖν means, to use
water as a customary and exclusive drink. Who-
ever drinks a little wine, of course ceases to be a
-
water-drinker in this sense; and therefore μόνυν
need not be connected in thought with these words,
The reason of this friendly advice is added in the
clause, for thy stomach’s sake and thine oftey
infirmities. Clirysostom: ὅσον πρὸς ὑγίειαν, οὐ
πρὸς τρυφήν. If this, however, be the only ground
of this whole injunction, then there is not, indeed,
the slightest connection between it and what pre
cedes or follows, It is still possible that his fear lest
Timothy might too strictly understand his command
to keep himself pure, drew this advice from the
Apostle, The conjecture (Heydenreich) is a des-
perate one, that this is an interpolation, to br
thus explained: that the parchment was finished,
and, for the rest of the letter, a new leaf was added
at ver. 24, After all was done, this remark, con-
tained in ver. 23, occurred to the Apostle; but there
was no room on the last leaf, and therefore he wrote
it on the parchment, closing with ver. 2%, at the end
of which a little space may have been left. “So
might I have done, haa I been Paul!” Better be
content to read in this verse a clear proof of the
genuineness of the Epistle, since surely it could
never have entered the mind of any romancer for
any conceivable purpose to have written it. [Paley
has urged this keenly, as a proof of the genuinenesr
of the Epistle. ‘‘ Imagine an impostor sitting dowc
to forge an epistle in the name of St. Paul. Is it
credible that it should come into his head to give
such a direction as this—so remote from everything
of doctrine or discipline, of public concern to the
religion or the church, or to any sect, order, or party
in it? Nothing but reality, the real valetudinary
situation of a real person, could have suggested it
. .. The direction stands between two sentences, as
wide from the subject as possible. Now, when does
this happen? It happens when a man writes as he
remembers. In actual letters, in the negligence of a
real correspondence, such examples frequently take
place; seldom in any other production.” Hore
Pauline, ch. 12, No. 4.—W.]
Ver. 24. Some men’s sins are open before-
hand, going before to judgment, &. A general
observation (vers. 24, 25), with which this part ot
the Epistle closes, and one which as truly proves
Paul’s wisdom, and knowledge of human nature, ag
it was fitted for the wants of Timothy in church dis-
cipline, and especially in the appointment of the
ministry. It would lead him to forethought, since a
hasty judgment, whether favorable or not, would be
followed by such frequent deception (comp. 1 Cor.
iv. 5).—Are open beforehand, πρόδηλοι , not strictly,
are manifest beforehand, but, before the eyes of all
(comp. Heb. vii. 14, where the same word is used,
not in relation to time, but place).—Going before to
judgment, εἰς κρίσιν; in other words, they go as
heralds before them (as an evil report outstrips a
man) to a judgment, which therefore is beyond all
doubt. The Apostle would say, that with such men
no special foresight is requisite; they constantly con.
demn themselves; but it is not so with others—
Some men they follow, &c., 86. eis κρίσιν ; 1. 9.
their sins are first known after and by the judgment,
not known beforehand, like the first-named. In re-
gard to those whose character is not yet clear, cir
cumspection in our judgment cannot be too strongly
urged.—They follow after, ἐπακολουδοῦσιν. “In
terim patienter exspectandum, dum res se aperiat,
nee inguirendum morosius. Fidelem servum tamen
regit Deus, ul opportuna agat et dicat. Preepositio
ἐπὶ dicit tuersution non longum ;” Bengel. This
66
THE FIRST EPISTLE TO TIMOTHY.
verse has indeed the character of a common proverb
(Huther) ; but it does not follow that κρίσις is to be
anderstood in a merely general sense, much less that
it signifies exclusively a moral tribunal (De Wette).
We must rather believe that the Apostle means the
judgment at the advent of Christ, as the goal toward
which all sins and all good works proceed; some
before their possessors, others after them; some
before the eyes of the world, others hidden from
men, until at the last judgment, whether known
before or not, they are brought fully into the light.
Ver. 25. Likewise also the good works.
What the Apostle has said above in regard to par-
ticular sins, he applies now to good works. Like.
wise also the good works are manifest before-
hand. Some have been for a long time known, and
there could be no doubt of them. It was not so,
however, with all good works, and therefore he con-
tinues: and they that are otherwise, i. ¢., those
good works which are not yet manifest, cannot be
hid; they come earlier or later by their own true
nature to the light. This is said as a consolation
to Timothy, in case he should be troubled by the
thought that the doers of many good works would
remain perhaps unknown to him, and might thus be
overlooked in the choice of presbyters in the church.
If we interpret they that are otherwise as meaning
evil works, the parallel fails, and we have only a
weak repetition of ver. 24. The harmony demands
that ver. 25 be explained as referring wholly to good
works; ver. 24 to evil works. According to De
Wette, both observations mean very little; accord-
ing to Bengel, we have here, on the contrary, an
insigne dictum et hodie observandum. We agree
with the latter.
DOCTRINAL AND ETHICAL.
1. It is a duty which the church should hold
dear, to provide amply for the support of its teacb-
ers. The neglect or disregard of this duty leads to
an injury which falls back on itself. The minister
must always remember the word of the Lord:
“Freely ye have received, freely give;” but the
church, for its own interest, should not wish this
rule applied too literally. It cannot be denied, too,
that a certain independence of the minister of the
gospel, in his individual relation to the members of
the church, is greatly to be desired.
2. In respect to the proper discipline which, ac-
cording to God’s word, must be exercised over the
ministers of the church, there are two perils equally
to be avoided. The maxims of espionage, of intimi-
dation, of suspicion, of censure in regard to the most
trivial things, have at all times borne bitter fruit.
But there can be as little good from that moral lati-
tudinarianism, that false indulgence which is so ofteu
seen on the other side. The best discipline for the
spiritual office is, however, that which the pastor, by
the light of the word and the Spirit of God, exercises
over himself.
3. Even if the word be purely preached and the
sacraments duly administered, yet the church re-
mains unfaithful to its calling if it has no desire or
power to remove bad men from its midst (comp.
1 Cor. v. 13), But, on the other side, those who
rightly mourn over the decay of church discipline,
often forget that the chief ministers of the church
cannot judge upon reports without evidence; that
‘hey must have substantial proof; and that all things
must be sustained by-the word of two or three wit
nesses, who, when the trial comes, are usually missing
4, The doctrine of various ranks and orders ir
the angelic world is no fruit of Jewish superstition
or heathen theosophy, but of the Divine revelation
(see the book of Daniel, and the different sugges.
tions in Luke i, 19; Eph. i. 21; Col. 1. 16), The
error of the speculative gnosticism here lay in ita
results and its method, but not, however, in ita
ground-ideas, Even sound reason must find it prob-
able, @ priori, that the spiritual world, the realm of
freedom, must be the scene of the richest variety.
It cannot, then, surprise us that Paul in this place
charges Timothy by the elect angels, wher we reflect
that, according to the Apostle’s own teaching, the
heavenly powers have the most lively sympathy with
the weal and woe of the Church of Christ (Eph. iii,
10; comp. 1 Peter i. 12).
5. Christianity is as far removed from a sensual
and epicurean view of life, as from a stoical ana
ascetic one.
6. He who, from the precept of Paul in respect
to drinking water and wine, doubts the inspiration
of this Epistle, must have the most superficial idea
of inspiration. If, indeed, we suppose the Apostle
moved by the Spirit to write mechanically and
passively what it dictated, then sentences like the
preceding are strange indeed (comp. 2 Tim. iv. 18).
But he who holds that the whole personality of the
Apostle was filled and interpenetrated by the Spirit,
so as to be guided by it as well in a word of advice
to a friend as in the weightiest rules for the welfare
of the church, or in revealing the mysteries of the
future, will not even in such seemingly slight things
deny the presence of that Spirit, to whom, because
He is divine, nothing can be too great, nothing too
insignificant. On this whole verse, compare further
the seventeenth Homily of Curysosrom (De Statwis,
ad populum Ant och.)
[7. The reading, ‘‘ Be no longer a water-drinker,”
brings out more fully the Pauline view of temper-
ance. Indeed, this trivial allusion, like almost all
the sayings of the Apostle, involves an ethical prin-
ciple. Christianity commands temperance: but it
plants the law of it in the character, and so makes
the man able to judge between use and abuse. To
put instead of this a law of total abstinence, is not
gospel ethics, but the very asceticism which Paul
rebukes in the false teachers of his time——W.]
HOMILETICAL AND PRACTICAL.
Among the rulers of the church, we meet with
men of mediocrity more often than of high ability;
but we must despise neither of them, although the
latter have the greatest honor.—The laborer is wor
thy of his hire: (1.) No work without reward ; (2.)
no reward without work; (3.) no work and reward
except according to the rule of Scripture-—No man
can be condemned unheard with less justice than the
minister of the word.—The object of church dis
cipline is not only corrective, but prohibitive.—With
God there is no respect of persons; it should be
even so with men.—How must a Christian act in
judging the faults of another? (1.) Cautious in con.
demning a brother; (2.) Strictly watchful over him
selfi—The union of love and earnestness which we
should show toward the offences of others (comp,
Mark 111. 5)—The Christian and the false Gristic
asceticism.—Even Timothy had a thorn in the flesh
CHAPTER VI. 1-10.
67
—Care for the body is necessary even for the
minister of the Lord.—Not too hasty preposses-
sions in our intercourse with men, yet no unloving
distrust.—The day brings everything to light (1 Cor.
iii. 18). :
ΕΣ κῶς OstanpER: The weaknesses of a minis-
ter of the church should indeed be so far kept from
publicity, that the worthiness of his office of preacher
may not be despised; yet great and manifest sins
must not go unpunished, that the church may know
that what is rebuked in the hearers, cannot be right
in their ministers—Hrpincer: The holy angels are
also in the assembly of the Lord, and hence we
should be blameless (1 Cor. xi. 10).—Thou flat-
terest thyself thou hast not committed this or that
sin; but if thou hast in any way helped it on, it is
the same as if thou thyself hast done it (Rom, i.
32).—Be comforted by this example, ye servants of
God who are weak and sickly in body. Ye can
nevertheless be useful to the Church of God.—
Anton: There is no web so fine-spun, but at last it
comes out in the sunlight—Osianper: The church
does not judge private and hidden things, What ia
manifest, we must reform; but what is hidden, we
must leave to God, the righteous Judge (1 Cor. iv. 5).
Heuser: A moderate, scanty salary should be
a school of discipline for the true, pure, heavenly
spirit.—Church discipline is essentially different from
civil or temporal.—An evil ground in the heart can-
not long remain undiscovered.—A Christian judg.
ment of the character of! others.—Christianity throws
light on the knowledge of men.—The worth of a
good reputation.—Von Grrtacn: It does not show
regard for the ministerial office, when the offences
of the pastor are concealed and gilded over, but
when they are specially punished.—Lisco (on vers,
17-21)+ The love which should be shown to the
ministers of the church: (1.) Generous; (2.) for-
bearing love.—The discipline which pastors should
exercise over one another.—(Synodal Sermon) on
vers, 22-25; On true prudence in the appointment
of the ministry: (1.) In what it consists; (2.) Why
it is necessary.—A timely exhortation and a sue
foresight.
XII.
Various Prescripts, Warnings, and Exhortations.
Cu. VI. 1-21.
A.—The obligation of Christian slaves——Warning against false teachers—Praise of moderation, ana
warning against covetousness,
Cu. VI. 1-10.
1 Let as many servants as are [as many as are servants] under the yoke count
their own masters worthy of all honor, that the name of God and Ais doctrine
2 be not blasphemed. And they that have believing masters, let them not despise
them, because they are brethren ;*[,] but rather do them service, because they
are faithful and beloved, partakers of the benefit [who are partakers of the
3 benefit].
These things teach and exhort. If any man teach otherwise, and con-
sent’ not to wholesome words, even the words of our Lord Jesus Christ, and
4 to the doctrine which is according to godliness; [,] He is proud, knowing
nothing, but doting about questions and strifes of words, whereof cometh envy,
5 strife, railings, evil surmisings, Perverse disputings* of men of corrupt minds,
and destitute of the truth, supposing that gain is godliness [godliness is a
is great gain.
oie «τ ὦ
means of gain]: from such withdraw thyself.‘ But godliness with contentment
For we brought nothing into thdés world, and it is certain® we
can carry nothing out. And having food and raiment, let us be therewith [with
these] content. But they that will be rich fall into temptation and a snare, and
into raany foolish and hurtful lusts, which drown men in destruction and per-
0
dition. For the love of money is the [a] root of all evil: [,] which while some
coveted after, they have erred from the faith, and pierced themselves through
with many sorrows.
1 Ver. 2.—[The words ὅτι ἀδελφοί εἰσιν are wanting in the Sinaiticus.—E. H.]
3 Ver. 3.—[The Sinaiticus, in contrast with the other presses, hag mposéxerat.—E. H.]
3 te Be t f the received reading, all the authorities " "
ee eee ἔρος ? these words are to be regarded as a spurious addition, and an
4 Ver. 5.—According to A.D. F. G., and others,
ave SvaraparptBai.—E. Ἡ.]
sonsequently left out by Tischendorf. They are not in the Sinaiticus (nor in Lachmann.—E. H.]._ | .
6 ‘Ver. 7 -ἰδῆλον: He competent authority for this word, although retained by Tischendorf. It is omitted by Lack
mann ; nor is it in the Sinaiticus.—E. H.]
68
THE FIRST EPISTLE TO TIMOTHY.
EXEGETICAL AND CRITICAL.
Ver. 1. Let as many servants as are under
the yoke, &c. [Under the yoke, as bondservants.
Δοῦλοι is not the subject, but an explanatory predi-
cate; Ellicott, 2 loco—W.] The Apostle begins
in this chapter to give counsel for various classes in
the community, as he has before set forth whatever
is required of its overseers and officers, At the out-
set he directs Timothy as to the duty of those mem-
bers of the church who belong to the condition of
slaves (vers. 1, 2). It was not strange that such per-
sons should think themselves placed, by their Chris-
tian profession, in a changed relation toward both
their heathen and their converted masters. They
might pervert the doctrine of a Christian freedom,
or they might find in the Jewish law, by which
slaves were released every seventieth or Sabbatic
year, some reason to withdraw, sooner or later,
wholly or partly, from the yoke. It was therefore
necessary to urge on them the duty of a constant
subordination (comp. Eph. vi. 5; Col. iii, 22; Titus
ii. 1,9, 10; 1 Peter ii. 18). Christianity does not
abolish slavery at once, in opposition to law; but,
on the contrary, the bondmen must, through their
true Christian conduct, offer a living letter of com-
mendation, to be read by all, of the true and living
character of Christianity. To further this end, the
Apostle counsels how Christian slaves (ver. 1) are to
demean themselves toward unbelieving (ver. 2) and
believing masters,—Let as many as are servants
under the yoke. Not referring directly to such as
were treated with special severity, but, in general, to
the oppressive character of slavery.—Count their
own masters worthy cf all honor. Almost the
same literal injunction given in regard of the pres-
byter, in chap. v.17. The Apostle points to a τιμὴ,
which dwells in the heart, and is thence exhibited in
the words, demeanor, conduct.—That the name
of God—of the true God, whom the Christian
slaves honored, in contrast with their idolatrous
masters—and the doctrine—viz., of God (comp.
Titus ii. 10), the divine gospel—be not blas-
phemed; which would doubtless be the case
should the Christian slaves be guilty of disorderly
action. In another place (Rom. ii. 24) the Apostle
accuses the Jews, because through them the name
of God was blasphemed among the heathen ; and it
was counted the greatest sin of David (2 Sam. xii.
14), that he had made the enemies of God to blas-
pheme., The warning of the text is designed to pre-
vent a like danger.
Ver. 2. And they... exhort. Christian
slaves, who, on the other hand, have the privilege
of believing masters, might easily forget that they
who, as believers, were their brethren, yet had
another relation as their superiors, and might thus
withhold the honor due to them. The Apostle
strongly opposes this exaggerated view of Christian
freedom and cquality—They that have believ-
ing masters—(|see Trench, “ Synon.,” § 28, on the
distinction between δεσπότης and κύριος. The for-
mer signifies the relation to those who have been
bought, who are owned as property; the latter the
family headship, the relation of the man to wife and
children. It is to be observed that in his other
Epistles St, Paul uses κύριος as the general title —
W.]—(morovs is placed before emphatically) let
them not despise them, because they are
brethren; i.¢., the masters, Such a contempt is
meant here as would wholly, or in part, lose sight
of the natural difference between master and slave,
There is no respect of persons before God; but
before man the divisions of social rank must be Leld
in due regard.—But rather do them service,
because they are faithful and beloved. It ig
almost unexplainable, that both these last objections
should have been thought to refer eitber to the
slaves (Wetstein), or to masters and slaves together
(Matthies), It is plain that the Apostle here ex
pressly distinguishes the masters, and in such wise,
indeed, as to persuade the slaves to honor and revere
them. As believers in Christ and beloved of God,
the masters can claim peculiarly the respect of they
Christian bondmen. It is a harder question, what
the Apostle means by the words: partakers of the
benefit, of τῆς εὐεργεσίας ἀντιλαμβανόμενοι; [que
participes sunt ; Vulgate.—W. ] We might, perhaps,
suppose that εὐεργεσία = χάρις, signifying the blese-
ing of Christianity (comp. Rom. i. 7; thus Heyden
reich and others), But this thought is already ex-
pressed in ἀγαπ. and πιστοί, and would thus be only
an empty tautology. It is then better to understand,
by εὐεργεσία, the faithful service of the slaves, so
that the sense should be: slaves ought so much
more to serve believing masters, because they who
receive such service are believers and beloved. The
remembrance that a true service, done from a Chris-
tian principle, would be a benefit to the believing
masters, was indeed well calculated to persuade
Christian slaves—These things teach and ex-
hort. A direct reference, as in chap. iv. 11; v. 7,
to what has been said just before.
[This exposition, while it seems true to the let-
ter, is untrue to the principle of Christianity. Un-
doubtedly St. Paul did not attempt to abolish slav-
ery. But when it is inferred from this that the
moral action of the primitive Church gives us the
complete standard for all time, it is a petetio prin.
cipit. The Church of that day was composed of
men who had no political or civil ties outside their
little body ; to them, all else was “the world” of
heathendom, It was enough for St. Paul to incul-
cate the law of love, and leave the larger question
of Roman slavery to the future. But when Chris-
tianity became the religion of the State, and its
believers citizens, there arose a new, definite sphere
of social duty outside the church relationship. It
may, indeed, be proven from this passage, that
slavery is not absolutely and in all cases a sin, like
lying or stealing; that, like polygamy, it may be
one of the phases of social growth. But to say
that, because Christian philanthropy did not then
touch it, it may now claim the sanction of Christian-
ity, is monstrous—We might, indeed, draw from
this very passage one of the strongest arguments
against the modern apologist. St. Paul does not
counsel masters to be kind, but slaves not to despise
their masters, because they are brethren. The tone
of the whole proves that slavery in that Christian
community was hardly a yoke at all. What would
the slaveholders of our Christian time think of a
bishop who should mildly beg bondmen to treat a
master with respect, not scorn him, because he waa
a brother ?—But we take here the largest ground.
To say that Christianity is to-day confined within the
limits of St. Paul’s action, is to say that in 1800
years it has wrought no change in the world it came
to reform, It is to say, that it is behind Judaism at
that very time; for slavery, under the teaching of
humane Rabbis, had in St. Paul’s day alaost wholl:
CHAPTER
VI. 1-10. 6a
vanished from Palestine. It is to narrow Scripture ;
it is to narrow Christian ethics; it is to narrow
Christian Listory. Civilization has, step by step,
been fulfilling the first prophecy of the Lord, that
He came to ‘break every yoke.” As early as the
code of Justinian, we have the statement of the
maxim, “ Cum jure naturali omnes liberi nasceren-
tur 3” Cod, Just, lid. i. tit, 6. It was a social law
which the early Christian himself had not grasped:
it was the new growth of social ethics. Christian
jurisprudence and Christian philanthropy have only
interpreted it. We may well demand, at this day,
that Scriptural criticism shall no longer make the
word of God the apologist of social wrong.—W. ] *
Ver. 3. If any man teach otherwise, &c.
The Apostle proceeds from the slaves to the false
teachers. The connection of his thoughts seems
this: that the false teachers have proposed dangerous
waxims in regard of Christian freedom and order,
which might, if they spread further, mislead the bond-
men, We may thus understand the ἑτεροδιδασκαλεῖν
lefinitely of corrupt maxims concerning the topics
just discussed, although we may add that the Apostle
“akes occasion here, as in other passages of these Epis-
tles, to point out and oppose false doctrines in gen-
eral, Their character is here described, and their con-
demnation given with a fulness of language that might
seem somewhat irrelevant, if we do not consider how
dangerous such false teachers were, and how sad their
corrupting influence on many.—And consent not.
This more definite expression now marks the false
teachers as men who were directly hostile to the gos-
pel doctrine, which is enjoined by St. Paul as the
fountain and touchstone of the truth.—Consent not
(μὴ προσέρχεται), naturally signifies that acceptance,
in a spiritual view, which leads of itself to agreement
(accedere opinioni, alicui accedere). The words of
the Lord are spoken of as wholesome, in contrast
with the diseased character of the false doctrines
(comp. νοσῶν, ver. 4); and the truth of the gospel is
here named as according to godliness (κατ᾽ εὐσεβ.),
to show the indivisible unity between Christian truth
and morality, in consequence of which any, who has
mistaken the latter, has already in himself the sen-
tence of his condemnation. [Not “gue ad pietatem
ducit,” but “que pietati consentanea est ;” Ellicott.
—W.] Since Christianity directly quickens and de-
mands godliness, a lax morality cannot have union
with it, The Apostle now proceeds, vers. 4 and 5, to
show the sources and effects of each grievous error.
Ver. 4. He is proud ... strifes of wordz.
A darkened understanding is the first characteristic
which St. Paul ascribes to such an errorist (τετύφω-
tat); he is beclouded, wholly blinded, from his proud
conceit (comp. Eph. iv. 18); knowing rothing
[aright] ; the result of the former vice. He who is
blinded in his view of the whole, cannot possibly look
at particulars from a right point of sight. To judge
truly the special truths of Christianity, must require,
in some measure, a knowledge of its whole character.
To this sad state of the mind there is added a yet more
melancholy state of the heart.—But doting about
questions and strifes of words, νοσῶν περὶ (ητ.,
«.7.A. The proposition declares the objects in regard
to which this disease is manifest. The false teacher
is unhappily busied with ζητήσεις and Aoyouaxlas.
He is tormented with the pursuit of those beyond the
good and needful limit; and while he perhaps be-
* [On the relation of Paul to slavery, comp. also the re-
marks of the Am. Ed. in Com. on Ep. to Philemon.—P. S.]
lieves that he may attain the right result, he opens
for himself and others a source of deep wretchednesa,
What else can be the end of all these strifes? (δες
below.)—Whereof cometh, &c., ἐξ ὧν, se. (ητήσει.
kal Aoyouaxias.— Envy, strife, railings; not
directly against God (Chrysostom), but rather against
other men.—Bvil surmisings. ‘ Suspiciones male,
per quas ti, qui non statim omnia assentiuntur, invidr
putantur ;” Bengel,
Ver, δ. Serverse disputings ; παραδιατρίβαι,
according to the common reading, to which, however,
another (διαπαρατριβαί) deserves the preference (sea
Tischendorf), The first denotes useless disputation,
the other, growing hostilities and conflicts (comp
Winer, Gramm., p. 92).—Men of corrupt minds
destitute of the truth. The Apostle states here
the deepest ground of this blindness, which he has
described in'ver, 4. Here, too, the corrupt heart is,
in his view, the abyss out of which proceeds the dark:
ness which obscures the spiritual vision. ‘ This and
the preceding participial clause denote, therefore,
that the errorists were before unperverted, and in pox
session of the truth ; but both these royal jewels have
been forfeited, and, according to chap. iv. 1, through
demoniacal influence ;” Huther. Asa signal proof
of the extent of this perversion, the Apostle adds the
following.—Supposing that gain is godliness.
This trait completes the sketch of the false teachers,
who thus appear as unprincipled hypocrites, abusing
the spiritual gifts they had received to their selfish
ends (comp. 2 Tim. iii. 5). Εὐσέβεια is not here the
objective religion, which is ἥ κατ᾽ εὐσεβείαν διδασ-
καλία (ver. 8), but godliness in a subjective sense,
the religious spirit, or piety. This was regarded by
the heretics as πορισμός, a source of secular gain.
They put on the guise of godly, conscientious men,
from pure selfishness. A show of Christian life was
in their view a lucrative business (Titus i. 11, ἃ
trade; Luther); and they may be thus called an
order of Jesuits before Loyola, since they followed
in this the rule, that “ the end sanctifies the means,”
The contempt of the Apostle for such worthless men
is seen in his choice of words; and Timothy hardly
needed the express exhortation, ‘“ From such with
draw thyself,” which is not in the original text (see
Critical notes).
[There is a singular likeness between this sketch
of the false teachers, and the Sophists so keenly por-
trayed in Plato as the opponents of Socrates. Their
philosophy was a mere dialectic hair-splitting, with-
out any moral truth—a Aoyouaxia, a word-fighting ;
and the ζγτήσεις of this Epistle answer exactly to
the captious, questioning style of the Greek schools,
As a last feature, they were χρηματιστάι, and boast-
ed that they sold their wisdom to the youth of
Athens. See Gorgias, c. 7; Protag., ο. 3. It was
the same empty, immoral sophistomania, cropping
out in this refined Jewish-Christian shape.—W. ]
Ver, 6. But godliness with contentment is
great gain. It might be thought that the Apostle
denied godliness to be in any sense a πορισμός. Το
correct 80 wrong an inference from his words, he
would show how far godliness gives true success ;
and this leads him to a full view, reaching to the
end of ver. 10, of the Christian contentment. Ἔστι
δὲ πορισμός. Godliness is the very reality, although
in another and higher sense, which these erroriste
pervert.—With contentment. If it be closely joined
with contentment, then itis a nobler gain, In thiq
concise and weighty meaning the Apostle expresses
both these main ideas, that godliness makes us com
70
THE FIRST EPISTLE TO TIMOTHY.
tent, and to be content is the highest good. “ Hie-
ganter, non sine tronied correctione in contrarium
sensum, eadem verbu mox retorquet, a si dixisset ;
perperam illi et nequiter, qui venalem habent Christi
doctrinam, quasi vere pietas esset queestus. Ideo
autem sic vocat, quod plenam et absolutam beatitu-
dinem nobis affert. Ita vero filicitas in pietate sita
est, hac vero sufficientia est veluti quoddam aucto-
rium ;” Calvin,
Ver. 7. For we brought nothing into this
world. In this and the following verses the Apos-
tle shows the many grounds of this Christian abrdp-
«ea. The first lies in the very nature of those
worldly things for whose possession the unsatisfied
man strives. They are not our lawful property, but
a loan, received at our birth, to be soon surrendered
at the first summons. As we brought nothing into
this world (comp. Job i. 21), it is certain we can
zarry nothing out (comp. Ps. xlix. 17, 18; Luke xii
15-21). The absence of δῆλον in A. F. G., ver. 17,
seems to us a mere error of the MSS., since this
word can hardly be dispensed with. It is hence
justly restored by Tischendorf, in his 7th edition,
although he had before erased it.
Ver. 8. And having food and raiment, let
us, &c. A second reason for contentment, because
men have fewer real wants than they commonly sup-
pose. —Haveng food and raiment, διατροφὰς καὶ
σκεπάσματα; both words ἅπαξ Aeydu.: that which
serves for the nourishment and clothing of the body ;
under the latter, shelter also should be understood.
““Eyovres, habentes, implicite affirmatur, nos habi-
turos esse ;" Bengel.—Let us be therewith con-
tent, &pxesdnoducda. The future may here be con-
sidered perhaps as an exhortation. (Let us then be
content; Luther). It is simpler, however, to take it
in the ordinary sense, as that which may be reason-
ably expected. The folly of discontent is thus at
once recognized.
Ver. 9. But they that will be rich, &. A
third reason of αὐτάρκεια, the sad result of the oppo-
site state. (The Vulgate is logically right, but not
strictly grammatical, nam qui volunt, &c.)— That
will be; βουλόμενοι, not ϑέλοντες. Bengel justly
says: “ Hae voluntas animi sud sorte contentt,
tnimica, non ipse opes, guas idcirco dinites non jr-
bentur abjicere” (vers. 17-19).—Fall into temp-
tation ; that is, into the temptation to increase their
worldly goods in an unjust way.—And a snare, καὶ
παγίδα. They are thereby fettered, and led captive
by evil; with what results, appears directly after.—
And many foolish and hurtful lusts, which
drown men in destruction and perdition. The
last two words strengthen each other, and may per-
haps be distinguished by applying the former to the
destruction of the body, the latter to the perdition
of the soul. It is arbitrary, in any case, to refer
them wholly to moral corruption (De Wette), into
which they are already so sunken as to be incapable
of any further degree; or to eternal perdition
(Huther), because that is only the complete mani-
festation of what is aleady begun on earth, The
here and hereafter in this warning of St. Paul musi
uot be wilfully disjoined. But that he has not spo-
ken too strongly here, is proved by the next verse.
[The force of the compound form ἀπώλ., and the
more abstract termination of the latter word, per-
haps, give a hint that a climactic force is intended ;
ὄλεϑρος is destruction in a general sense, whether of
body or soul; ἀπώλεια intensifies it, by pointing
mainly to the latter; Ellicott. in doco. —W.1
Ver. 10, For the love of money is the root
of all evil. The omission of tix ~sticle before
ρίζα should be understood. [A root; Alford, Cony.
beare and Howson; see, however, Ellicott for the
other view.—W.] St. Paul does not say that the
root of all evil is the desire of money, in which case
this would be here represented as the source of all
other sins—a view opposed as well to sound sense as
to daily experience—but he only enumerates to
gether the κακά springing out of the φιλαργυρία,
although it is as true that the same can be said of
other sins; ambition, lust, indeed every evil pas-
sion which masters mankind. Yet it must be ace
knowledged that there is no sin which so entirely
rules, influences, and hardens men against every bet.
ter feeling, as this. (This is contrary to De Wette
ὧν loco.) This love of money (φιλαργυρία) not
merely signifies the lust for gaining money in all
possible ways, but the desire of keeping it at every
cost.—Which while some coveted after, they
have erred from the faith; ἧς. sc. φιλαργυρίας.
As this last is an ὄρεξις, it must be granted that the
conuection of thought seems not quite correct, since,
in a strict sense, the money itself, not the love of it,
is the object of such toilsome effort. The sense is,
however, clear enough ; and it is therefore needless
to explain ὀρέγεσϑαι in the sense of deditum esse ;
Matthies. Whoever thirsts after money, seeks at
the same time to satisfy his passion with his whole
power, and thus he wanders from true Christian faith
(comp. chap. i, 6, 19), and has pierced himself
through with many sorrows. The ὀδύναι, here
imaged as a sword piercing the soul (Luke ii, 35),
and leaving a deep wound, are the pangs of con.
science which the covetous feel when their eyes
are opened to tle shameful means they have used
toward the end. They are, further, the forewarning
of that ἀπώλεια whereof the Apostle has spoken in
the previous verses. Personal recollections of this
or that covetous man may have risen to his mind,
Instead of περιέπειραν, transfixerunt, some critics
have περιέσπειραν---ἢ reading on which the Vulgate
translation rests (inseruerunt), signifying that they
have surrounded their life with pain, as with a hedge
of thorns. It is clear, however, that the Rccepta,
which critically is far better sustained, gives us like-
wise a much stronger sense.
DOCTRINAL AND ETHICAL.
1. The injunction of the Apostle in regard of
slavery is important, because it defines, simply and
exactly, the relation of Christianity to it. The gos-
pel sustains indeed the principle of the new philan-
thropy, servitium humani generis flagitium,; and
condemns all abuse of the slave by the master. But
on the other hand, where bondage exists, it will in
no way release the slave from his duty to his master.
It prepares the way for a better condition, but it
does not abolish this as by a magic stroke. Free-
dom, equality, fraternity, in the revolutionary sense
of the word, are positively an unchristian sentiment;
and the boundary line is here sharply drawn between
revolution and reformation. The freedom to which
the Lord calls his disciples is not an egoistic, indi-
vidual one, which severs all bonds, but the freedom
to do good in our allotted sphere, and to serve others
through love.
[This sentence has in it a weighty side of Chris.
tian truth, but it may be made that half-truth which
CHAPTER VI. 1-10.
71
is whole error. The gospel morality does not teach
mere political equality ; it does not upturn the just
distinctions of social rank; but, while it first purifies
the heart, it seeks also to abolish unsocial caste. It
does not teach the slave to revolt; but it does pro-
nounce slavery an institution debasing both to mind
and body, and at war with the growth of Christian-
ity. An Epictetus may be inwardly free in bonds;
but his virtue does not justify servitude. The guied-
‘am here taught, which severs the Church of Christ
from social philanthropy, like Simeon the Stylite in
the desert, has too often proved itself the worst ego-
ism, that of a selfish or an emasculated piety.—W.]
2. Here the Apostle commends a practical godli-
ness, in his hostility to all strifes of words. ‘ Dicat
autem aliquis, unde discernam questiones utiles ab
inutilibus? Respondeo, norma est fundamentum,
ut Paulus inquit (1 Cor. iii. 11). Complectitur
autem fundamentum scripta prophetica et apostolica,
et illustre discrimen est legis et evangeli. Item
dustitia fidei ei operum. Item veri cultus, a Deo
instituti et falst cultus ab hominibus instituti, ete.
Intva has metas coercende sunt cogitationes, et fre-
nanda, est curiositas, et prorsus fugiende sunt tlle
pestes, ostentatio argutiorum, sophistomania et amor
contentionis ;” Melanchthon, on ver. 8.
3. The warning of the Apostle against avarice
recalls the impressive words of the Lord, especially
in the parable, Luke xii. 15-21. Compare also with
this the excellent sermon of Ap. Monon, L’ami de
Vargent, Paris, 1843 ; handled in part like the essay
of Harris, “Mammon, or Covetousness the Sin
of the Church.” It is clear, from Phil. iv. 11-13,
how far Paul himself had advanced in the art of the
Christian αὐτάρκεια.
HOMILETICAL AND PRACTICAL
Christianity and slavery—The love of freedom,
and the service of love-—Woe to him through whom
the offence cometh (Matt. xviii. 7)—The Christian
and the unchristian communism.—The old heresies
in many respects types of the new.—Arrogance and
ignorance go commonly hand in hand.—Vers. 3-5.
Heresy: (1.) Its characteristics; (2.) its sources;
(8.) its results. —Error, the caricature of truth.—The
connection of godliness and contentment. Godli-
ness (1.) makes content; (2.) brings great gain.—
Three motives to contentment: (1.) We really pos-
sess nothing (ver. 7); (2.) we really need nothing
(ver. 8); (8.) we become poorer in happiness the
richer we become in worldly things (ver. 9, 10).—
Avarice a root of all evil: (1.) As every cardinal
sin; (2.) more than any other cardinal sins.—Ava-
rice the most utter egoism, in its diametrical hostil-
ity to the gospel of love.—The many examples from
sacred and secular history which confirm the power
of avarice.—The friend of Mammon his own enemy.
Srarke: Anton: Man is inclined to leap beyond
his sphere ; but such aims are unwise (Rom. xii. 16 ;
Sir. iii, 19)—Spiritual brotherhood overturns no
civil organization (Matt. xvi. 24)—The false men
of the world think religion harmful. Nay, it is
great gain But the enemy knows how to blind
them (Rom. xiii. 1, e¢ seg.)—Lanas’s Opus: <A false,
seducing doctrine and a corrupt spirit always go to-
gether, specially in perverted teachers. For as they
are unenlightened, understanding and will are both
evil (ver. 4)—Cramer: The devil has no more
direct way of doing injury to the Church, than to
16
become a lying spirit in the mouth of the prophets
(1 Kings xxii. 22). He begins with insolenss; then
come strife of words, hate, slander, envy, and one
misfortune on another, so that an incurable injury is
brought upon the Church of God (Ps. exxxiii, 1),—
Srarke: Whoever is godly, hath God; whoso hath
God, hath all good.—Unhappy miser, restless with
his heap, and never owning enough !—Nothing can
more humble man, and help him to renounce tha
vanity of the world, than when he reflects aright on
his entrance into, and his exit from the world (Job
i, 21). We need food and covering for the body;
God has promised both, if we do His will; yet He
has not promised luxury. Let those who have that.
be grateful, and all others contented (Gen. xxviii,
20).—Os1anper: The avaricious man wants what he
has, as well as what he has not.—Avarice is an evil
mother, and has many hateful daughters.—Avarice
can as little coexist with faith, as can any other
ruling vices.—Avarice is fearful, not only because
the Divine condemnation rests on it (1 Cor. v. 11;
Eph. v. 6; Col. iii. 5), but because no vice so mas
ters the soul, and keeps it from conversion.
Hevusner: Pastors should not neglect to look .
specially after servants.—Meditation on death is a
safeguard against avarice.—The Christian limitation
of our wants.—Discontent is a source of discourage-
ment.—Avarice is already a lapse from Christianity.
The avaricious is his own tormentor.
Lisco (vers, 1, 2): How Christian liberty proves
itself the true, by obedience (vers. 3, 10),—Godli-
ness: (1.) In relation to false doctrines; (2.) to
worldly goods.—The incompatibility of avarice with
godliness.—The wealth of the godly spirit—K. J.
Kuirmm: The great prize of the Christian —Gzrrox :
A contented spirit great gain: (1.) Shields us from
the snares of the devil; (2.) teaches us to strive
after heavenly wealth; (8.) gladdens the brief time
of life; (4.) prepares us to die—Marezou.: En-
couragement and aid to contentment.—Duxrzscn:
How incalculable a good is contentment in regard
of our worldly possessions. Ἶ
Von Grriaca (ver. 5): The gospel casts ἃ won-
drous light, to warm and illuminate man; but if it
fail through his own sin, then that light thrown back
from him flings its rays on the world, and dazzles
him with deceitful images, till he loses at last, the trace
of truth, although he eagerly follows after its shad
ows, Sin remains undestroyed in his heart, and fleshly
desires take advantage of the confusion. Such were
the heretics of old, aud such the Gnostics of all time.
[Pascat, Penseés, i, p. 6: The discontent of
man,—Our desires flatter us with the image of a
happy condition, because they add to what we have,
the pleasures we have not; but when we reach these,
we are no happier, for we then have still new de-
sires for a happiness beyond them.
Dr. Sours, Sermons: Godliness is gain. “To
exhort men to be religious, is only, in other words,
to exhort them to pleasure—a pleasure high, ra-
tional, and angelical, with no sting, no loathing, no.
remorses, or bitter farewells; neither liable to acci-
dent, nor exposed to injury. And when age itself
shall begin to remind us of mortality, yet then the
pleasure of the mind shall be in its full youth, vigor,
and freshness. A palsy may as well shake an oak,
ora fever dry up a fountain, as shake or impeir the
delight of conscience. For it lies within ; it centres
in the heart ; it grows into the very substance of the
soul, so that a man never outlives it; end for thia-
cause, because he cannot ou¢ve himselfi”—W. |
2 THE FIRST EPISTLE TO TIMOTHY.
B.—Address to Timothy.—A word for the rich.—Conclusion of the Epistle
Cu. VI. 11-21.
11 Bat thou, O man of God,’ flee these things; and follow after righteousness
12 godliness, faith, love, patience, meekness. Fight the good fight of faith, lay
hold on [the] eternal life, whereunto thou art also’ called [unto which thou wast
called], and hast professed a [the] good profession before many witnesses. I
give thee charge in the sight of God, who quickeneth® all things, and before
Christ Jesus, who before Pontius Pilate witnessed a [the] good confession ; [,]
That thou keep ¢Aés commandment without spot, unrebukable, until the appear-
ing of our Lord Jesus Christ [Christ Jesus]: [,] Which in his times he shall
shew, who is the blessed and only Potentate, the King of kings, and Lord of
lords ; [,] Who only hath immortality, dwelling in the light which no man can
approach unto; [,] whom no man hath seen, nor can see: to whom Je honor
and power everlasting. Amen.‘ Charge them that are rich in this world,’ that
they be not high-minded, nor trust in uncertain riches [uncertainty of riches],
but in the living’ God, who giveth us richly all things to enjoy; [,] That they
do good, that they be rich in good works, ready to distribute, willing to commu-
nicate, Laying up in store for themselves a good foundation against the time to
come, that they may lay hold on eternal [the true]’ life. O Timothy, keep that
which is committed to thy trust, avoiding profane and vain babblings, and oppo-
sitions of science falsely so called [falsely named knowledge]: Which some pro-
fessing have erred concerning the faith. Grace de with thee. Amen.°
13
14
15
16
17
18
1 Ver. 11.—[{Lachmann omits the article before Θεοῦ ; so also the Sinaiticus. In the same verse, πραὔπαθίαν is to be
preferred to the common reading, mpadryta.—k. H.
Ver. 12.—xai after eis ἥν is omitted by the modern authorities ; see Tischendorf. (Not in the Sinaiticus.—E. H.]
% Ver. 13.—[(Tischendorf and Lachmann, after A. Ὁ, G., read ζωογονοῦντος. Sinuiticus has, like the Recepta,
ζωοποιοῦντος. Etymologically, of course, the words differ, but there is not much difference in the sense in this place.
—E. H.
4 Ver. 16.—[I suggest the following translation of vers. 15,16: Which in his own times the blessed and sole sov=
ereign, the King of kings and Lord of lords, who alone has immortality, (who) is dwelling in light inaccessible, whom no
man (or, none amongst men) hath seen, or can see, shall shew. To whom be honor and power everlasting. Amen,
~—E. H.)
5 Ver. 17.—Instead of the usual ἐν τῷ νῦν αἰῶνι, the Sinaiticus has καιρῷ.
8 Ver. 17.—This adjective is wanting in A. G., and others, and is omitted by Tischendorf. In D., and in the
Siaiticns, the article is wanting. (The Sinaiticus has ἐπί θεῷ ; Lachmann, ἐπὶ τῷ Θεῷ. Tischendorf retains ἐν.
7 Ver. 19,—Instead of aiwviov, we should read, with A. D,! E. F. G., the Sinaiticus, and others, ὄντως. So Griese
‘Fach, in this place.
Ver. 21.—Probably spurious.
not here to be taken sensu forensi, but sensu morals,
EXEGETICAL AND ORITICAL. τ ᾿
as uprightness, or integrity. Godliness, or, more
Ver. 11. But thou, O man of God, ἃς. The
Apostle turns suddenly again to Timothy, as if he
had entered almost too far into general topics, and
wished henceforth to keep his young disciple wholly
in view to the close of the Epistle. There is an
emphasis in the tone with which he addresses him,
as not only his spiritual son, but the man of God,
the servant of the Lord. O man of God, is equiva-
lent to the Hebrew D'N>N wrx. This name places
Timothy, as a Christian prophet, by the side of the
chosen messengers of the Divine will in the Old
Testament (comp. 2 Peter i, 21).—Flee these
things, ταῦτα ; that is, the φιλαργυρία, already spo-
ken of, and again in ver. 17, where St. Paul men-
tions the trie use of earthly riches. —F'ollow after
righteousness, godliness, faith, love, patience,
meekness (comp. 2 Tim. ii. 22). According to
Rom. xii. 21, evil must be overcome by good; and
vhus St. Paul sets against the opposite vices a series
of Christian virtues and affections. Righteousness is
specially, the direction of the inward life toward
God (comp. Titus ii. 12), Faith, love, the two pri-
mal virtues of Christianity, are to be here under
stood in the usual Pauline sense. Patience, finally,
concerns all which could disturb the soul; and
meekness (mpatindSeay, after the more probable read-
ing; see Tischendorf), refers to all which might
embitter the heart. So long as Timothy grew into
this moral character, he ran no danger of infection
from the shameless avarice of the heretical teachers.
[These virtues seem grouped in pairs; δικαιοσύνη and
εὐσέβεια, touching general obedience to God’s law ;
πίστις and ἀγάπη, the inner springs of Christian
character ; ὕπομ. and mpaim., our spirit toward the
enemies of the truth ; see Huther, in loco.—W.
Ver. 12. Fight the good fight of faith
(comp. 1 Cor, iv. 24; Phil. iii. 12; 1 Tim. i 18;
2 Tim. iv. 7). A repetition of the favorite image by
which St. Paul is wont to describe the Christian life,
and especially that of the minister of the Lord
Here, too, Timothy is not addressed merely as
CHAPTER
VI. 11-21, 78
oe
man or as an Evangelist, but in both relations, This
fight is called good, not only in regard of its moral
excellence, but as a lofty and noble one.— Fight
of faith ; not strictly because it is on behalf of the
faith (Mack and Heydenreich), but rather because it
is born of the faith, is proper to the faith, and has
its power only from the faith. The same figurative
style is continued in what follows—Lay hold on
eternal life; as the βραβεῖον, for which the athlete
atrives, and which he grasps at the end of his course.
—Whereunto thou art called. This, according
to Heydenreich, should also be considered a figura-
tive expression, alluding to the herald who solemnly
summons the athletes to the contest. But this is
less probable, since’ such a summons, though re-
quired, indeed, for the strife, was not so for the
prize. We therefore understand ἐκλήϑ. here in the
ordinary sense of that outward and inward calling
which gave success to the confessor of the gospel.
This remembrance would awaken Timothy to his
duty to press toward the mark; it would strengthen
him in the assurance that, if he strove, his calling
was the pledge of eternal life—And hast pro-
fessed the good profession. A fresh motive for
Timothy in the fight of faith, Thou hast professed,
should rather (De Wette, and others) be considered
a new, independent proposition, than, as many do,
to make ὡμολόγησας dependent on the preceding
eis ἥν, which gives a hard construction and a scarcely
intelligible sense. The good profession which Timo-
thy had made is not clearly defined by Paul. Some
think it the confession made at baptism ; others, that
given at his induction into the ministry; others, a
Christian testimony, given by him during some pub-
lic persecution or some severe conflict. But the
youth of Timothy makes the last view improbable ;
and as his testimony (ver. 13) is compared in some
degree with that of the Lord, who had borne witness
before Pilate in words as well as deeds, we may best
refer this to one of the two occasions already named.
The many witnesses, who surely were present at his
ordination rather than his baptism, lead us to con-
clude that the Apostle alludes to the same event,
named in chap. iv. 14 and 2 Tim. i. 6. [This view
of the text is maintained by Neanper, ‘ Planting
and Training of the Church,” vol. ii.; also by Elh-
cott, and others, in loco. It is worth noting, how-
ever, that the authentic traditions of the Church
point back to the custom of such a ““ confession of
faith” at baptism. ‘ Mos ibi servatur antiquus, eos
yt gratiam baptismi suscepturi sunt publice, id est,
fidelium populo audiente symbolum reddere ;” Rur-
rinus, De Symb. 8. We do not suppose that the
later baptismal office existed in the apostolic day ;
but it is not at all improbable that the germ of such
a usage began at that time.—W. ]
Ver. 13. I give thee charge ... confession.
The allusion to Timothy’s confession leads the Apos-
tle now to speak of the Saviour Himself, whose re-
membrance must awaken a new motive for fidelity
and zeal.—I charge thee (comp. chap. i. 3); a form
of solemn adjuration well fitted to the grandeur of
the subject.—In the sight of God, who quick-
eneth all things. “ An encouraging remembrance
of the resurrection, and thus indirectly a motive
against the fear of death in the cause of Jesus, to
which the following clause also alludes;” De Wette.
—And before Jesus Christ, who before Pon-
tius Pilate. Ἐπὶ does not signify under Pontius
Pilate (De Wette; so Bengel, periocha temporis
nctissizaa), but, as Matt, xxviii, 14, and elsewhere,
coram, The recollection that the Lord had lived
and suffered in the days of Pontius Pilate, was quite
superfluous; but the statement that His confession
was made coram procuratore, clearly shows to what
witness the Apostle refers. It can only be that nar-
rated in John xviii. 36 and Matt. xxvii, 11; and this
was indeed worthy to be held up to Timothy, as the
pattern of a true confessor of the truth in face of
death. Μαρτυρεῖν means here the same as ὁμολογεῖν
in the verse before; and we may thus, when we
recall this passage, justly regard Christ as the first
Martyr of the New Covenant,
[There is somewhat striking in the identity of
these words of Paul with the clause of the Apostle’s
Oreed, “suffered under Pontius Pilate.” It does
not seem to us a mere verbal fancy, if we regard it,
when coupled with the καλὴ ὁμολογία made by
Timothy, as giving a hint in regard to the formation
of that first and simplest symbolum of the faith,
We reject, of course, the old, mechanical tradition,
that this creed was made by the Apostles, or existed
in its present written form before a later age. But
the various fragments of such a received “ form of
words,” as we find them in Justin Marr., Apol., i
13, Dial., 85; Inenaus, Heres, 1, 2, and Trrtut-
LIAN; all agreeing in the ideas and general struc.
ture, while differing in detail, point clearly to some
original ὁ“ confession of faith,” probably oral; and
although without sure date or authorship, yet run-
ning back so far toward apostolic time as to have
been naturally ascribed to it. Thus this phrase,
“under Pontius Pilate,” as cited by St. Paul, may
have become incorporated with the earliest germinal
creed. We have here what seems the structural law
of growth in the church: first the age of organic,
yet undeveloped life, then of scientific formation in
doctrine and worship.—W.
Ver, 14. That thou keep, &c. St. Paul now
sets forth the matter, which he has introduced to
Timothy with so solemn a charge. Τηρῆσαί σε τὴν
ἐντολήν. It is not likely, after so lofty an adjura-
tion, that he meant merely his exhortation to flee
from avarice (ver. 11), and like sins, We look
rather at his encouragement to the good fight of the
Christian life, and the bold confession of the Lord
(ver. 12, e¢ seg.). We may say that in this, as the
chief commandment, all is embraced which could be
asked of Timothy. The view of many, that we must
regard this word, commandment, as the παραγγε-
Ata of the Christian moral Jaw in general (chap. i. 5),
seems too far-fetched, and quite needless.—With-
out spot, unrebukable; not to be referred to
σε, but to ἐντολήν. ‘Paul exhorts Timothy so to
keep the law, that it may not be stained and open
to reproach, as with the false teachers ;"” Huther.—
Until the appearing of our Lord Jesus Christ.
The final παρουσία of the Lord, at the judgment of
the world, which in the apostolic age was expected
as nigh at hand. Bengel justly says: “ Fideles in
praxi sud proponebant sibi diem Christi wt appro-
pinquentem ; nos solemus nobis horam mortis pro-
ponere.” We must, however, add that the Christian
life of many has gained nothing by the change.
[It is to take nothing from the essential author.
ity of the apostolic writings, if we grant their belief
in a speedy advent of Christ. Indeed, our Lord de.
clared that they had no revelation of the times (Acts
i. 7). The prophecy was, in its nature, a dim one,
only to be interpreted by history ; and it was natura}
that to them the lofty truth should be a present real:
ity. 1t is thus by degrees the crude millennial theo
74
THE FIRST EPISTLE TO TIMOTHY.
ries of a Papias have faded away, because through
eighteen centuries the Church has seen ways a new,
further horizon rise before it, and can more soberly
read the historic plan of Christianity. Yet the king-
jom of God should be to our mature faith a nobler
reality than if we believed it literally at hand. See,
in Neanper’s “ Planting and Training,” some ad-
mirable remarks on the spiritual character of St.
John’s doctrine of the rapovela.—W. |
Ver. 15. Which in his times, &c., ἣν καιροῖς
ἰδίοις δείξει, κιτιλ. ; a peculiar expression, unlike the
usual style of St. Paul, yet clear in its meaning.
God, the Father of our Lord Jesus Christ, will show,
set forth, bring to pass, the glorious revelation of His
Son (δεικνύναι), Christ is unseen for a while; the
time of His manifestation in full glory (ἐπιφάνεια)
rests in the counsels of God, who has appointed the
exact moment.—ZJn his times (comp. Titus i. 3; Gal.
iv. 4).—The blessed and only Potentate. This
mention of God, as Qne through whom the Epiphany
of Christ is to be made known, calls forth from the
Apostle a psalm of thanksgiving, in which he ex-
presses those attributes of the Almighty which con-
firm this Christian hope, and which are contrasted
with tbe desires of man after the transient goods of
this world. Blessed, signifies one who has in Him-
self alone the sources of the highest joy; the only
Potentate, the one only who has and exercises
power. Perhaps μόνος is indirectly contrasted with
the Gnostic notion of the many Aons—a notion
which existed in its germ already in the Pauline age.
--The King of kings and Lord of lords; not
only in a spiritual, but a cosmical sense.
[We cannot but think that this passage, taken in
connection with the whole sketch of these errorists,
refers emphatically to a Jewish doctrine of A®ons.
It may be clearly traced to the mystics of the
Essene type. They held a hierarchy of Powers,
emanations from the First Principle, and presiding
over certain cosmical spheres. 10 was the germ of
the Sephiroths of the Kabbala, and the Afons of the
Gnosis, See Ewatp, Gesch. d. Volkes Israel, B. 4,
p. 208. This was the esoteric science, kept for the
illuminati, while the people held only the Jewish
angelology in its exoteric, fanciful form. Such float-
ing seeds of error may easily have fallen into the
Jewish-Christian soil of the Church, See, for a clear
view of this earlier Jewish Gnosticism, Reuss, Theol.
Chret., vol. 1, p. 371, et seg.—W. |
Ver, 16. Who only hath immortality. The
Apostle continues to praise the excellencies of God ;
and here he specially sets forth that completeness,
whereby in His eternal Being He is lifted above all
changing things. ‘de st dirisset Paulus, solum
Deum non a seinso tantum esse immortalem et swapte
natura, sed immortalitatem in potestate habere, ut
in creaturas non competat, nisi quatenus suam illis
virtutem inspirans eas vegetat ;” Calvin—Dwell-
ing in the light which no man can approach
unto. Possessor of the light, as He is possessor
of the life. Like descriptions are found in Ps,
civ. 2. God is clothed with light, as a garment,
1 John i. 6, God is light, &.—Whom no man
hath seen, nor can see. A description of the
invisible nature of God, which includes also the idea
that He is incomprehensible (comp. John 1. 18;
1 Jobn iv. 12; Col. i. 15; Heb. xi. 27; Rom. xi.
83-36).—To whom be honor and power ever-
lasting ; ὁ. ¢., to whom they properly belong.
Some suppose that we have here, as chap. iii, 16,
he fragment of an emsient church-hymn.
Ver. 17. Charge them that are rich in this
world. The Apostle might have fitly closed the
Epistle with this doxology. But he once more turng
back to the topic, which had been interrupted by hig
digression (vers. 11-16), He had named the dan-
gers of those who would be rich; he now addresseg
those who are rich in worldly goods, But he at
once shows the merely relative worth of their wealth,
in calling it of ‘this world.” He does not, how
ever, speak of the rich as having their part exclu
sively in this world (Luke xvi. 25); rather, be er
courages them to Christian godliness, because their
wealth, though in itself temporal, may, by a wise
and reasonable use, be raised to somewhat higher,
Timothy must, therefore, warn them of their peril,
and charge them not to be high-minded—a pecu-
liar vice of rich men (Jer. ix. 24; Ps. Ixii. 9).
Pride may be found without wealth; but it is hard
to have wealth without pride—Nor trust in une
certain riches. The Apostle, in speaking not oniy
of uncertain riches, but in substant, of the uncer-
tainty of all riches, beautifully conveys the thought
that he who trusts in them rests on that which is
itself ἀδηλότης, and so is in worst peril—But in
the living God, who giveth us richly, &c. As
ζῶντι is critically untenable, many of the comments
here are useless; yet those of Melanchthon and Cal-
vin deserve notice. Instead of trusting in wealth,
the rich should trust in the Giver, who wills that
we should enjoy His rich gifts, Eis ἀπόλαυσιν, not
strictly contrasted with asceticism, but with exces-
sive desire for earthly things. “To enjoy, not to
rest our hearts on ;” Wiesinger.
Ver. 18. That they do good... communi-
cate. The Apostle does not merely warn the rich
against error, but sets before them the right way
which will gain the enjoyment God allows, To
do good, is a general conception, like ἀγαδϑοποιεῖν
(Acts xiv. 17); promoting the happiness of others,
—Rich in good works; meaning not Christian
beneficence merely, but good action in general. The
two next words are specific: ready to distribute,
willing to communicate (comp. Luke iii, 11;
Eph, iv. 28). If there be any distinction here, the
former may mean the generous hand, the latter the
sympathetic heart; both conceptions, however, are
connected, and neither of worth without the other.
Ver. 19. Laying up in store, &., ἀποϑη-
cavpl(ovras ἑαυτοῖς. St. Paul makes clear, that
through such works of love we promote our own
eternal interests, Our action toward others is a
treasure for ourselves (comp. Matt, vi. 21). It is ob-
vious that spiritual treasures are meant, as a good
foundation against the time to come, ϑεμέλιον
καλὸν eis τὸ μέλλον. This view of a treasure ag
SeuéAray is not strange in such a concise style as the
Apostle here uses, evidently hastening to the close,
and critical conjectures are thus superfluous, The
conception is at bottom the same with that of our
Lord (Luke xvi. 9)—That they may lay hold
on the true life. "Ὄντως instead of αἰωνίου (see
textual note above), “Iva τελικῶς, not ἐκβατικῶς,
is here to be understood. The attainment of a true
life is thus the highest end, which the rich must
seek by the wise and worthy use of his wealth,
Thus he reaches the βραβεῖον, which St. Paul set
before Timothy. Bengel very finely says: “ Merca:
tor, naufragis salvus, thesauros domum preemissos
invenit.” (This strong expression of St. Paul seemg
at first glance hardly Pauline. It must not be
abused into any notion of a deposit of meritorious
CHAPTER
VI. 11-21, 7:
υ
works, as it has been by some Roman expositors.
in the deepest sense, eternal life is a gift, and its
only ϑεμέλιον the grace of God. To be charitable
for the sake of gaining heaven by it, is absurd-
ity, for the selfish motive vitiates the act. It is
the same fallacy which in former days so often led
the rich noble, after a life of bloodshed, to wipe
out his sins by building a church, But St. Paul
alike denies that empty faith which has no fruit in
teal charity. The love that is “rich in good works,”
grows within as it gives away; and that wealth of
the heart a Christian man shall “carry with him
when he dieth,” for it is of the very being of the
soul.—W.]
Ver. 20. O Timothy, keep that, ὅθ. Once
more the Apostle sums the whole Epistle in one
heartfalt, closing injunction, O Timothy, he says
out of the fulness of his fatherly heart, keep that
committed to thy trust, τὴν παρακαταϑήκην
φύλαξον (comp. 2 Tim, i 12). As there is no exact
statement here, there is room for many conjectures,
and there have been enough, older and newer, It
seems obvious, from the occurrence of παρακαταϑήκη
at the close, that something general and of high
value is meant; it may be the sound doctrine, it
may be the ministerial office, or both together. The
former view seems preferable, since gvAaccew is
better referred to the treasure of the word, than of
the διακονία ; and yet more there seems to be, in what
directly follows, an antithesis between sound doc-
trine and error. Παραϑήκη as well as παρακαταϑήκη
in the Greek signifies the deposit of anything with
a person, who holds himself bound to return it un-
injured ; and hence the word is applied to the thing,
the depositum itself—Avoiding, &c.; denoting the
way in which Timothy should keep this trust.—Pro-
fane and vain babblings (comp. 2 Tim. ii. 16),
Nothing is here meant beyond the ματαιολογία and
λογομαχία, whose worthlessness St. Paul has already
shown; the error of the heretical teachers, here
, anew branded as at bottom empty negation. He
adds a yet further featu:> oppositions of science
falsely so called; i. ¢., unworthy of so good a
name. The errors are called ἀντιϑέσεις, not only
because they were utterly opposed in themselves to
pure gospel doctrine, but brought forward in a direct
polemic way against it. For other explanations, see
De Wette. Conybeare and Howson well say in
loco: “The most natural interpretation (considering
the junction with κενοφωνίας and the Aoyouaxlas
ascribed to the heretics above, ver. 4) is to suppose
that St. Paul here speaks not of the doctrines, but
of ‘the dialectical and rhetorical arts of the false
teachers.” These antitheses were the fruit of the
falsely so-called science. It is acknowledged that
the errorists already in that time boasted of a higher
knowledge in the mysteries (Col. ii. 8). But St.
Paul, at the close, explains how this γνῶσις was the
direct enemy of the πίστις, the principle of faith in
the truth.
[This expression at the close deserves far more
study than most expositors give it. It clearly shows
that these false theories not only existed in a spo-
radic way, but had already assumed the defined form,
and even the name of a Gnosis. No explanation of
the ἀντιϑέσεις is satisfactory, from our almost entire
ignorance of the methods of that early school. Per-
haps some earlier Marcion had brought forward his
views in the shape of an antilogy to the received
teaching. But, in any case, St. Paul recognized the
distinct chasm between a Christian truth and a false
science. The one was a theosuphy, she other a liv
ing spiritual fact. The one turned Christianity inte
a Rabbinical school, with its doctrine of divine ema
nations and the dualism of an evil material princi.
ple; the other taught the plain revelation of God in
the incarnate Son. The one held the union of the
soul with the divine by a rigid asceticism, or a spirit-
ual ecstasy ; the other knit Christian growth with the
ties of housekold and social life. The one gave an
esoteric knowledge for the few initiated; the other
a religion of duty for all men. We cannot read this
Epistle, and that to the Colossians, without clearly
seeing the seed-vessels of all, which ripened in Mar.
cion and Valentinus.—W. ]
Ver, 21. Which some professing, &c. The
worst peril of ἃ Christian man is surely in losing the
straight road of the gospel and straying into the
byway. It bad been so with many so-called wise,
whose hapless end should be a warning to Timothy.
Which some professing, ἣν τινες ἐπαγγελλόμενοι "
quam nonnulli profitentes, quite as in chap. ii, 10
They professedly sought salvation in their knowl
edge, and in this very way have erred concerning
the faith, ἠστόχησαν (comp. 2 Tim. ii. 18). Ben-
gel: “‘ Veram sagacitatem, que fidei est, amiserunt,
non caprentes quid sit credendum et quid sit eredere”
(comp. 2 Tim. iii, 7, 8)—Grace be with thee.
Amen. Μετὰ ood; according to A. F. G., ὑμῶν
should be read, in which case the church would be
included, so far as it had any knowledge of the
Epistle. As, however, it is addressed specially to
Timothy, no more salutations are added. In the
Second Epistle it is otherwise, since it was, in a
measure, the farewell of the Apostle to the church,
and to life.
DOCTRINAL AND ETHICAL.
1. The illustration, drawn from the ancient ath.
letic contests, sketches most strikingly the character,
the calling, the dangers, and high hopes of the Chris-
tian life. It is not strange that it has been a favorite
figure of believers in all times, as well as of Paul,
But it sets before us likewise the object of the min-
ister of the gospel, who is called to be a witness of
the Lord. His life is a combat, but a combat which
assures him, if he be faithful to the end, of the
heavenly crown.
2. The remembrance of the solemn profession
made by the Christian on entering the church, must
indeed inspire in him a true and steadfast zeal. We
also, as well as Timothy, have, in our union with
Christ and His Body, confessed before many wit-
nesses—ministry, teachers, friends, the whole visible
and invisible Church—nay, before the Lord and His
angels. This confession is, then, more than an out-
ward show; it is to be confirmed by our life. Next
to the thought of the Lord’s coming (Matt. x. 32,
88), this of our good confession has the strongest
influence on our fidelity. (Compare the view of the
nature and importance of confirmation, by Nirzscn,
“ Pract. Theol.,” vol. ii., p. 486).
8. Shallow and unsatisfying as the rationalistie
view is of our Lord's suffering and death, as only the
confirmation of His teaching and the bestowal of a
high example, yet it would be as one-sided if we for-
get that He was the first, noblest w'tness of the
truth. It is to be noted, that martyrs wd witnesses
(udprupes) are the same word. :
4. The doctrine of the invisible being of God,
16
THE FIRST EPISTLE TO TIMOTHY.
cightly understood, is a needful safeguard against all
anthropomorphism and anthropopathism (comp. Ex.
xxxiii. 18, 23). Whatever in this truth of the un-
seen Jehovah was hard for Israel, is done away for
us Christians, who have seen the Father in the Son
(comp. John i, 18; xiv. 9).
5. The name here ascribed to God—King of
kings and Lord of lords—is the same given (Rev.
xvii, 14; xix. 16) to the glorified Saviour; a clear
proof of the divinity of the Son.
6. Christianity does not forbid the use of riches,
and assigns no other limits to the lawful enjoyments
of life than what reason and conscience approve.
But it warns the rich of his special perils, and strives
to make earthly wealth the means of growth in the
heavenly, The story of the rich young man (Matt.
xix. 16-21) is a weighty illustration of St. Paul’s
precept.
4. The relation of πίστις to γνῶσις has been
always an essential question. The credo guia ab-
surdum and the quero intelligere, ut credam, are
alike one-sided. The true position is given in the
credo, ut intelligam. Man must rise through faith to
knowledge, and again pass through knowledge to a
growing faith. The true connection is nobly pointed
out by St. John (1 John v. 13): ‘“ These things have
I written unto you that believe in the name of the
Son of God; that ye may know that ye have eternal
life, and that ye may believe in the name of the Son
of God.” Irrational as it is to scorn knowledge in
the name of faith, it is as fruitless to recognize noth-
ing as the object of πίστις, which has not been first
reached by γνῶσις. The credo, quamquam absur-
dum, finally, is truer than the non credo, quia ab-
surdum, The γνῶσις may develop the truths of
faith, but can in no way take the place of faith.
[Sr. Augustin: Reason should not submit, unless
it decides for itself that there are occasions when it
ought to submit. Its very submission is then rea-
sonable.
Pasca., Penseés: Nothing is so rational, as the
disavowal of reason in what is of faith, And noth-
ing is so contrary to reason, as the disavowal of rea-
aon in what is not of faith, Both extremes are
slike dangerous: the exclusion of reason, and the
admission of reason alone.—W. ]
9. *‘ Nullusne ergo in Ecclesia Christi profectus
habcbitur religionis? Habeatur plane et maximus,
sed ita tamen ut vere profectus sit ille fidei, non
permutatio. Siquidem ad profectionem pertinet, ut
in semet ipsa una quegue res amplificetur, ad per-
mutationem vero, ut aliquid ex alio in aliud trans-
vertatur. Crescat igitur oportet, et multum vehe-
menterque proficiat tam singulorum quam omnium,
tam unius hominis quam totius Heclesice etatum ac
seculorum gradibus intelligentia, scientia, sapientia,
sed in suo dumtaxat genere, in eodem scilicet dog-
mati, eodem sensu eademque sententia. Imitetur ani-
marum religio rationem corporum, gue licet anno-
rum processu numeros suos evolvant et explicant,
eadem tamen que erant, permanent ;” VINCENT.
Lirin., Commonitorium, chap. xxviii.
HOMILETICAL AND PRACTICAL.
_ The minister of the gospel a man of God: (1.)
His inferiority to, (2.) his equality with, (8.) his
rank above the prophets of the Old Covenant.—No
enough to escape error; we must also excel in god
liness.—Ver. 12 (specially fitted for confirmation)
The combat of the Christian life: (1.) The life of the
Christian a fight ; (2.) a good fight; (3.) a fight of
faith ; (4.) a fight whose prize 1s life eternal ; (5.)
a fight inspired by the remembrance of our good
confession,—Jesus before Pilate, the archetype of
a confessor of the truth_—How the thought of the
Lord’s advent should fill us with steadfastness.—
Although the time of Christ’s coming be wisely hid
from us, yet it is exactly fixed in the counsels of
God.—God, who only hath immortality: (1.) The
sublimity ; (2.) the comfort of this truth.—Dangers,
duties, blessings of wealth.—The illusion of worldly,
and the sure hope of heavenly riches.—How may
wealth be a hindrance, how a help to eternal life ?—
The wealth of God: (1.) He gives all things ; (2)
He gives richly; (3.) He gives for us to enjoy.—
The unity of faith and knowledge in Christianity—
The true and false illumination.—Christian faith also
true wisdom (comp. Luke x. 21).
Srarke: Anton: There is much to endure in
the office of the Christian teacher, but eternity lies
beyond. If we look thither, we shall not weary of
the combat (1 Peter v. 4; 2 Cor. iv. 14, 16).—
Hepincer: Knowing and professing [Hrkennen u.
bekennen] should not be separated (Rom. x. 9.).—
Anton: There is no higher comfort than in looking
to Christ. Nothing can befall us in the work of the
ministry which has not a response from Christ (Heb.
xii. 2),—It is a well-tried Christian habit, to strength-
en ourselves through the sufferings of Christ.—As
God is King of kings and Lord of lords, we must
never obey the kings and lords of this world whe.
they claim what is against God’s law (Acts v. 29).—
CRAMER: God hath still as much to give as He hath
given. The earth is His, and all that therein is (Ps,
xxiv. 1).—Srarke: God gives many wealth, that He
may try partly their gratitude to Him, partly their
kindness to the needy (Ex. xvi. 4).—He who helps
the poor, gives God his money on interest, and gains
more than he lays out (Prov. xix. 17).—The gospel
is a wealth entrusted us by God; therefore must we
care, like all who hold trust funds, not to lose this
treasure (Rev. iii, 10, 11).—Ostanper: The highest
science is, to know, to simply believe, and freely
obey God’s word (Luke viii. 15).
Hevupner: The remembrance of past battles
strengthens for the new.—We should never fall be-
hind ourselves.—The sottishness of the proud is
trust in wealth.—Good works are a heavenly capital,
yielding an overflowing profit.—The notes of the
true knowledge (see James iii. 17).
Von Grriacu: ‘“ Whoso builds on the change-
able, must needs be lost; whoso builds on the im-
mortal, changeless God, lives in His life, His wealth,
and shall share His eternity.”
Lisco: The Christian life (1.) strives after per-
fection (ver. 11); (2.) fights against sin (ver. 12);
(4.) endures till the life of glory (vers. 18, 14).—
Counsel: (1.) for the worldly rich ; (2.) the mentally
rich, who overvalue knowledge.—Nirzscu (vers. 12,
15): How right and needful that we make a good
confession to the best of Confessors (Sermon V., p.
138).—Becx: The high calling of the man of God;
(1.) To what; (2.) for what.—Fiscuer: The charac
teristics of the Christian life.
THE SECOND EPISTLE OF PAUL
TO
TIMOTHY.
INTRODUCTION.
——.
41. TIME, PLACE, AND PURPOSE OF COMPOSITION.
TuE second letter to Timothy was written by Paul from Rome, after he was imprisoned
the second time, and saw his martyrdom at hand. It plainly shows that the condition of
the Apostle is wholly changed since the sending of the first letter; and this, together with his
clear view of his approaching end, gives to this writing a wholly unique character; so that it
has been not without reason called the testament of the dying Paul to his spiritual son, and
to the whole community. The hope with which the Apostle had sent his first letter, viz.,
that he should soon return to Ephesus (1 Tim. iii. 14), was not to be fulfilled; he was now
in bonds (see 2 Tim. i. 8, 16). That it is impossible here to think of his first imprisonment,
appears directly from this, that Mark is not present (chap. iv. 11), who was with him,
however, during the first imprisonment (Col. iv. 10), as well as Timothy himself (Phil. i. 1).
At present, then, the Apostle no longer has the expectation, as before, of being released.
On the contrary, though for the moment he is freed from the rage of the lions (2 Tim. iv. 17),
yet he is strongly convinced that the time of his departure is at hand (chap. iv. 6). The
year of Paul’s death, as is acknowledged, is variously given by the biblical chronologies of
all times, The opinion of Wiessler (Chronol. des apostolischen Zeitalters), that he died in the
year 64, agrees with his denial of the second imprisonment, and, hence, he places the death
of the Apostle somewhat too early. Eichhorn, with greater truth, considers his death to
have been between 65 and 68. After a mature reckoning of all the reasons, the last-named
year is, however, in our view, hardly probable; and we may accordingly name the year 67 as
the ultimus terminus ad quem. At the beginning'of this, or toward the close of the previous
year, this letter to Timothy must, then, have been sent from Rome. A closer reckoning is
superfluous for our purpose, since the difference of a few months has no decisive influence
either on the explanation of the language or the view of the facts. The view of Baronius
already expressed, and accepted in passing by Bengel, that June 29 of the year 67 was the
true day of the Apostle’s death, has no other origin than a tradition, worthy of little con-
fidence.
At this time Timothy was at his post at Ephesus, where the First Bpistle likewise had
reached him, whilst the condition of the community still caused the Apostle just, anxiety,
His letter, which fully bears the character of a private communication, is designed to
encourage Timothy, to acquaint him with the condition of the Apostle, and urge him, as
18 THE SECOND EPISTLE TO TIMOTHY.
goon as possible, to come and bring Mark with him (chap. iv. 9, 11, 21). The tone of the
whole letter is, if possible, still more natural and affectionate than the first to Timothy ; and
while in that the holy indignation of the Apostle against the errorists of the church is more
apparent, there speaks in this rather the tender grief of a departing father. The mention of
a great number of individual persons and names, which appear here, is an internal evidence
of genuineness; and, among the pastoral counsels, there occur many expressions of surpassing
worth for the doctrine as well as for the apologetics of Christianity (chap. ii, 8-18; chap. 111
158-17" chap. iv. 7, 8, ard others).
§ 2. ITS CONTENTS AND DIVISION.
After the usual introduction, together with the apostolic greeting, Paul thankfully calls
God to witness, how unceasingly he thinks of Timothy, and heartily desires to see him, whe
had received so early the unstained faith of his grandmother and mother (chap. i. 3, 6).
The admonition, added to this, touches first on the holy gifts (chap. i. 6-18) which he had
received though the laying on of hands. Timothy must stir up these gifts in himself (vers,
6, 7), and rightly employ them (ver. 8) through patient suffering (vers. 9-12), and through
true adherence to the doctrine, which he had heard from Paul (vers. 13, 14). After a short
sketch of the personal experiences of the Apostle (vers. 15-18), there follows a second
admonition (chap. ii. 1-18) to suffer boldly what is appointed him for the cause of the
Lord. He must be a true soldier of Jesus Christ, a zealous workman in His great field,
remembering the resurrection of Christ, and in view of the example of Paul, confiding in
the truth of the Lord. But soon the tone of the admonition begins to grow more polemic,
directed against the errorists, whose word and example might mislead Timothy to walk in an
opposite path. The third great division of the Epistle (chap. ii. 14-26) contains advice,
which concerns closely the conduct of Timothy toward these false leaders. He must avoid
all strife of words (ver. 14), rightly divide the word of God (ver. 15), and, as far as possible,
shun idle babblings (vers. 16-21); he must flee also youthful lusts, and not only seek to over-
come his opponents, but also shame them, and strive to improve them through mild and
friendly action (vers. 23-26).
The Apostle now passes to the fourth principal division, in which he encourages Timothy
to bold fidelity in view of the approaching apostasy of the last times (chap. iii. 1-5). He
describes the immoral character and the wicked strivings of those, who should soon be made
manifest even to that debased generation (chap. iii. 1-9); and sets before him the example
of patience, which Timothy had seen in him (vers. 10-18); and at the same time the task,
which he would have to follow (vers. 14-17) ; in which light he points him specially to the
inspired Scripture, as the best defence against the overwhelming falsehood. Then, in the
most solemn tone, the Apostle sums up with a few words the warning in regard to what
lies before him, as well as the remembrance of what he has to do (chap. iv. 1-5).
Now the Epistle hastens to its close (chap. iv. 6-21). Paul prophesies his approaching
martyrdom, and records his joyful hope of eternity (vers. 6-8). He adds the prayer, that
Timothy will come to him as soon as possible, since otherwise he may never perhaps see him
again in the land of the living. This invitation is yet more strengthened by a brief account
of the Apostle’s forsaken state (vers. 10-12), which is only relieved by Luke; wherefore he
earnestly wishes to see Mark also by his side. Timothy is asked on this occasion to bring
with him some necessary things for the Apostle (ver. 18). Paul speaks further, before he
reaches the close, of a severe opposition which he had experienced (vers. 14, 15); but also of
& mighty aid, when forsaken of all, by which he is strengthened in the hope, that the hour
will soon come of his complete deliverance, if not from death, yet through death (ver. 16-18)
Holy greetmgs and benedictions, as well as some personal topics, close the letter, which
especially m this Jast part, bears so wholly undeniable a stamp of genuineness and reality
that we cannot enough wonder at the desperate attempts to hunt up another author than
Paul, (Gompare the General Introduction.)
8 3. LITERATURE. 79
Without any extenrled argument, the lasting authority of this second Epistle for the mar
tyrdom of Paul is self-evident. It is a treasure for the Christian church of all ages, a noble
crown of his earlier testimonies. ‘“ Mortem hiubebat Paulus ante oculos, quam subire paratus er at
pro Hvangelit testimonio. Quacumque igitur hic legimus de Christi regno, de spe vite wterne, da
christiand militid, de fiducid confessionis, de certitudine doctrine, non tanquam atramento scripta,
sed ipsius Pauli sanguine accipere convenit ; nihil enim asserit, pro quo mortis sue pignus non
epponat. Proinde hec Hpistola quasi solemnis quedam est subscriptio Pauline doctritm, eaque
ex re presenti ;” Calvin.
§ 8. LITERATURE.
Besides the writers already named in the first General Introduction, we may compare J,
BrockNnER, Commentt. de Epist. posteriori Pauli ad Timoth., Copenh., 1829; Programme. aa
locum apostolicum, 2 Tim. ii, 8-18, Τὰ. 1820. See further, on the Apostle’s second imprison-
ment, in reference to the genuineness of the Epistle, the remarks of Wiesinger, in his com-
mentary on this passage, p. 581 δύ seg. Finally, in reference to the Pastoral Letters as a
whole, Dr. C. E. Scuartine, “Latest Inquiries as to the so-called Pastoral Epistles of the
New Testament, translated from the Danish,” Jena, 1846,
THE SECOND HPISTLE OF PAUL
To
TIM O
ΤΗΎ.
L
Superscription and Salutation.
Ca. 1.
1 Paul, an apostle of Jesus Christ
1, 2
by the will of God, according to the
2 promise’ of life which is in Christ Jesus, To Timothy my dearly beloved Son:
Grace, mercy, and peace, from God the Father and our Lord Jesus Christ.
1 Ver. 1.—[Cod. Sin. has érayyedias.—E. H.]
% Ver. 2.—[The Recepla, and Μὴ modern critical editions,
EXEGETICAL AND CRITICAL.
Ver. 1. By the will of God, διὰ ϑελήματος.
In the First Epistle the phrase is, ‘‘ by the command-
ment of God.” The ἐπιταγή is the fruit of the
ϑέλημα, and the choice of this latter word in this
place is to be explained perhaps thus: The Apostle,
in view of his approaching end, in Christian resigna-
tion, felt the need of directing his attention to His
will, who, according to His own eternal counsels, had
led him along this pathway (comp. Gal. i. 15, 16).
Psychologically, also, it is worthy of remark, how, in
the opening of this last communication, in the very
face of death, he places in the foreground the prom-
ise of life in Christ Jesus.—According to the
promise of life, &., κατ᾽ ἐπαγγελίαν ζωῆς. We
believe that in this way we can best render the
sense of this enigmatical κατά, It is known how
these words have been variously explained in all
periods, Luther has, according to the promise ;
De Wette, for the promise (or promising) of life,
which by itself, without farther comment, is scarcely
intelligible ; others, still, interpret otherwise. In
any event, something in the way of thought must
be supplied. Certainly, they who maintain that
ἐπαγγελία here cannot mean proclamation, but
promise only, are in the right. Yet κατά expresses
ecessarily ihe object of the apostolical function of
Paul. Paul can be named, however, an Apostle for
the promise of life, only from the consideration that
have a fullpoint after téxvp.—E. H.]
he is called, through the will of God, to the office
of proclaiming this promise (comp. Winer, Gramm.,
p. 858).—Promise of life is that promise the main
substance of which is the true, eternal, and blessed
life. What kind of life the Apostle here denotes,
he states more particularly by the words, τῆς ἐν
Χριστ. Ἰησοῦ. Since, indeed, this life is revealed
and manifested personally in the Saviour, while in
His fellowship it becomes the inheritance of all be-
lievers, so likewise is He the grand centre forth from
which it streams without ceasing. It was the apos-
tolic calling of Paul to set forth this life con-
stantly ; and just herein lies the power of proclaim.
ing the gospel—its main substance being a promise
of life, as the sinner needs it, and which he seeks in
vain apart from Christ.
Ver. 2. Dearly beloved son, ἀγαπητῷ τέκνῳ.
Certainly it is arbitrary to wish to find in the Apos-
tle’s use of this adjective, instead of γνησίῳ (1 Tim.
i. 2), a proof that Timothy no longer deserved that
honorable epithet, on account of an open defect in
the temper of his faith (Mack), Ver. 5 establishes
the contrary. The reason why this word ἀγαπητῷ
is here used, in our judgment admits of a very sim.
ple explanation, The Apostle, feeling that he must
soon be separated, speaks in a more affectionate tone
than before, and it is better suited to the wholly
more subjective character of this second Epistle;
which view is incorrectly questioned by Huther. It
was not so much in the mind of the Apostle to bear
82
IHE SECOND EPISTLE TO TIMOTHY.
honorable witness to Timothy, as to express the in-
wardness of the relation in which both stood to each
other.— Grace, mercy, ἄορ. See remarks upon
1 Tim. i. 2.
DOCTRINAL AND ETHICAL.
1. By describing the gospel as a promise of the
life which is in Christ Jesus, the characteristic dis-
tinction between it and the law is strikingly brought
out, and its high, ali-surpassing worth at the same
time is shown,
2, The gospel is no abstract system of doctrine
by the side of or even higher than other systems,
but it is a revelation of the life which is manifest in
Christ, and which through Christ is conveyed to the
sinner. In this particular Paul and John agree
(comp. 1 John i. 2). The high scope of the mani-
festation of Christ was not that He might communi-
cate to the spirit of man even a new wealth in re-
ligious ideas, but that he might give to the heart of
the sinner, lying in spiritual death, the treasure of a
new life (Eph. ii, 1). But such a communication of
li to the sinner, through Christ, is something incon-
ceivable as long as one hesitates to acknowledge the
true Godhead of the Lord (comp. John i, 1-4).
8. The tranquillity with which Paul—as we be-
hold him not only in this opening of, but throughout
the entire Epistle—contemplated death, is not only
convincing proof of his true greatness, but it has
also apologetic value. Tbe tone of the Apostle fur
nishes proof alike of the glory of the gospel, and
the mighty working of the power of God in His
feeble servants.
HOMILETICAL AND PRACTICAL.
Paul prepared to write the testament of love for
his spiritual son and brother.—Paul remains true tc
his holy calling even unto death (comp. Matt. xxix,
13; Rey. ii, 10)—The unwavering certainty of the
Apostle in respect of his call to apostleship: (1.) Ita
foundation; (2.) its noble value.—Ministry in the
gospel is no function of death, but a proclamation
of life in Christ Jesus.—Eternal life for the Chris
tian is in part something actual, and in part some.
thing future——The communion of saints.—The high
value of spiritual ties superior to those of flesh
and blood.—God the Father communicates His high.
est gifts of grace to us, not otherwise than in per-
sonal fellowship with Christ.
Starke: B2bl. Wirt.: All true teachers are
spiritual fathers of their Christian and devout hear-
ers (1 Cor. iv. 15),—Cramer: Teachers and scholars
should love one another as parents and children
(2 Cor, xii. 15; 1 Thess. v. 18).
Vow Geriacu: ‘Life in Christ is to the Apos-
tle, standing at the end of his course, even in view
of the last, most bitter conflict, of the utmost mo
ment,”
IL
Expression of the thankful remembrance of Paul at the continuous friendly rela
tions with the beloved Timothy.
Cx. 1. 3-5,
8 I thank God, whom I serve from my forefathers with [in = ἐν] pure con
science, that without ceasing I have remembrance of thee [how that unceasingly
4 I have remembrance respecting thee] in my prayers night and day ;!
Greatly
desiring to see thee, being mindful of thy tears, that I may be filled with
5 joy; [,] When I call? to remembrance [having remembrance of] the unfeigned
faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother
Eunice ; and J am persuaded that in thee also.
_} Ver. 3.—[Lachmann connects νυκτὸς x.
majori » with the preceding.—E. H.)
and others. Tischendorf, Lachmann, Sin.
EXEGETICAL AND CRITICAL.
Ver. 8. I thank God, χάριν ἔχω ; instead of
the more usual exapior@. A genuine Pauline be-
Binning .comp., 6. g., the Epistles to the Thessalo-
nians), but doubly striking in these relations. The
additional μου in some MSS. (see Tischendorf on
this place), is nothing more than an imitation of
Rom. i. 8.— Whom I serve; a relative expression,
and it is entirely superfluous to inquire into the spe-
er. 6.—Instead of λαμβάνων, λαβών is to be read here.
ἡμέρας with the words that follow. Tischendorf with the Recepta and the
The whole weight of authority favors it; A. C. F. G.,
cial object of the Apostle in the use of it, In a
friendly communication like the one now in hand,
expressions are not 80 carefully weished and meas
ured, It is enough if, from the subjective tone of
the Apostle, they can be satisfactorily explained.
For the rest, that in this testimony which Parl gives
concerning himself there is anything objecuonable
when compared with 1 Tim. i, 13, has been main.
tained even by Chrysostom: ‘“ Quandogue etiam dors
mi‘at bonus Homerus.” De Wette still farther sees
in it only a disjointed compilation, But if, indeed,
CHAPTER I. 8-5,
83
the Apostle had always been zealous to serve God in
the best way, as well before as after his conversion,
eccasion might prompt him to speak of it; and
yet here, just as in 2 Cor. i, 12, no charge can be
brought against him of an idle self-glorification,
With some critics it seems to be forbidden, at the
peril of life and limb, to give expression to particu-
lar religious experiences more than once, and espe-
cially when given in statements in any degree modi-
fied.—F'rom my forefathers, ἀπὸ προγόνων ; not
Abraham, or others, who, as a rule, are named
warépes by Paul (Rom. ix. 5), but progenitores
proximi, so that μου can be supplied. We know
no particulars of the ancestors of the Apostle, but
there is nothing to interfere with the supposition
that they were truly God-fearing people ; and in this
case it is very conceivable that Paul treasured all the
more, this historic continuity of the true service of
God in his own family, since he himself died with-
out leaving children behind him.—With pure con-
science. A glance, this, at the sphere of the inner
life in which the Apostle as well when Jew, as also
later when Christian, had exercised this genuine ser-
vice of God (comp. 1 Tim. i. 5)—That... night
and day (Wie ich = how 1). This incidental is con-
nected with the previous participial clause; but we
must be cautious about having recourse too quickly
to the precarious. assistance of: parentheses.—‘Qs is
to be translated Aow (Huther, Wiesinger), somewhat
as in Gal. vi. 10, and signifies, indeed indirectly, that
the thankfulness to which the Apostle here gives
expression has reference to no one but Timothy.—
In my prayers night and day; the latter words
serve to strengthen the ἀδιάλειπτον, with which they
are most intimately connected, and they bring into
clearer distinctness the thought that Paul scarcely
ceased to think of his friend and pupil when pray-
ing, and that he bore him continually on his heart in
its supplications. It is hence unnecessary * to con-
nect νυκτὸς καὶ ἡμέρας with the following ἐπιποϑῶν,
as Matthies has proposed.
Ver. 4. Greatly desiring, &c. (comp. Rom. i.
11; Phil. i, 8). The utterance of such a desire,
which the Apostle expressed also in other passages,
is so much the more natural here, as he sees his life
approach rapidly its end (comp. chap. iv, 21). Ina
most artless manner one participle here is subordi-
nated to the other. ‘The longing after Timothy
occasions the continual thought of him in the
prayers of the Apostle, and it is nourished by the
recollection of Timothy’s tears;” Huther.—Thy
tears. Most probably those shed by Timothy on
his last departure from Paul, like those of the Ephe-
sian elders in an earlier day (Acts xx. 37).—That I
may be filled with joy; if, indeed, he shall see
Timothy again. We learn here how full of feeling
the character of Timothy was, and, indeed, no less
that of Paul himself (comp. Acts. xx. 87). ‘‘ Lacry-
me flos cordis, aut summam hypocrisin aut sum-
mam sinceritatem indicant. Ludibrium ex lacrymis
indicium est pravitatis seculi nostri ;” Bengel.
Ver. 5. When I call to remembrance.
Luther less accurately: “und erinnere mich.”
Ὑπόμνησιν must here, as usually in the New Testa-
nent, be understood sensu activo (comp. 2 Peter,
i. 18; iii, 1). The Apostle also here says, that
through some circumstances, not farther indicated to
us, his recollection was aroused touching something
mdeed which he knew already, but which now he
5. [It may not be necessary, and yet well.—E. H.]
had observed anew, viz., the unfegned faith whict
dwelt in Timothy. Ammonius: “dé duvnots, ὅτα,
Tis ἔλϑῃ εἰς μνήμην τῶν παρελϑόντων, ὑπόμνησι,
δέ, ὅταν ὑφ᾽ ἑτέρου εἰς τοῦτο προαχϑῆ.---ΤῊΘ un-
feigned faith, ἀνυπόκριτος ; a real trueness of faith,
which, proceeding from the most inward, most liv.
ing conviction, stands opposed to all sham and te
all outward appearance-—Which dwelt first, &e,
He who loves to name specialities of the kind,
“something altogether too singular,” can indeed
be a master in grammatical exegesis but certainly
not in psychological. Such details, in a private let
ter like this now before us, were just as natural upon
the part of Paul as they must have been agreeable
and edifying to Timothy ; while, on the other hand,
a forger would, without doubt, have taken pains to
avoid special items, which could subserve no tendency
(tendenz), There is no need, still further, of the
supposition (Origen) that the mother and grand-
mother of Timothy were also relatives of Paul. It
is enough that the Apostle had met both women or.
his tour of inspection at Lystra and Derbe (Acts
xvi.), and had learned to value them as followers of
the Lord.—irst, mpérov; many years before the
conversion of Timothy (‘‘ fortasse ante natum Timo-
theum;” Bengel), had faith dwelt in his grand.
mother and in his mother. It was not a bare, fleet-
ing, momentary feeling, but an abiding, indwelling
principle (comp. Eph. iii. 17); and in like manner
also the Apostle is fully persuaded (mémesoua:—ex-
pression of confident expectation) that the same
living faith dwelt also in Timothy himself, “ guia
Jides est tibi quasi hereditaria” (Cornel. a Lapide in
this place).— Lois = the better known Aats.—
Εὐνίκη = Victoria, Although the μάμμη usually
denotes mother, yet it also often is used for grand-
mother, as is necessarily the case here, owing to the
context, Timothy can also in a measure, what Paul
wholly could declare, that he served God amd
προγόνων, which represevts still more an affinity
and likeness between the two.
DOCTRINAL AND ETHICAL.
1. Although piety can by no means be named a
natural inheritance, yet it may be said that, in many
families, faith and love are transmitted from parents
to children, and that Christian fathers and mothers
save not only themselves, but also their households
(comp. Acts xvi. 31). God-fearing families and
households, in which faith is a perpetual treasure,
and which renews itself in a certain degree within
them, are in contrast with the ungodly. Many illus.
trations can be found collected in Lange’s interest-
ing treatise, Blutsverwandte als Geistesverwandte in
ἀν» Kirchen- und Weltgeschichte, in Gevzer’s .270-
natsbldtter, November, 1859. ἘΝ ᾿
2, As Timothy, in respect of his spiritual life,
was indebted extremely to his mother and grand-
mother, so is the kingdom of God rich in proofs of
the blessings which pious mothers have secured fos
their subsequently distinguished sons. As examples,
we name the following: Mary, Salome, Anthusa,
Monica, Nonna, and others, Compare the beautiful
observations of Neander, in the first part of the
“Memorials,” and, still farther, Lange’s treatise
Ueber den Antheil des weiblichen Gesch echts an
der Entwickelung und Geschichte der Chrisilichen
Kirche, in Gurzer’s Monatsbldtier, August, 1858,
3. In the character of Paul, it is remarkable thaf
84
THE SECOND EPISTLE TO TIMOTHY.
the greatest extremes meet in him without neutral-
izing each other. The same Apostle, who deserves
to be named a model of robust manliness, stands
here before our eyes agitated by the most delicate,
womanly feeling, and yet far removed from an
effeminate sentimentality. By the recollection of
the tears of Timothy already is his heart touched,
and the joy which he desires most of all, is to be-
hold once more the face of his friend and disciple.
The man who in his mission-plans embraced the
whole Jewish and Gentile world, has, at the same
time, an open eye for individual family relationships,
and can comprehend the little world of the hidden
life of faith of a few modest provincial people. The
teacher who could secure from his youthful disciple
the recognition of his apostolic authority, did not
think it beneath his dignity to call up before his
vision the kindly image of his mother and grand-
mother. The Apostle, whose gaze lost itself in the
far future, abandoned himself with evident satisfac-
tion to the friendly reminiscences of a beautiful past.
HOMILETICAL AND PRACTICAL,
Paul a pattern of obedience towards his own
prescript: “In eveything give thanks” (1 Thess. v.
18). The high value of the recollections of a beau-
tiful youth, especially at the close of the Christian’s
course.—As sorrowful, yet always rejoicing (2 Cor.
vi, 10).—The longing of love-—The duty of Chris-
tian intercession.—The communion of saints: (1.)
In their rich enjoyments; (2.) in their painful limi-
tations. —The infinite sublimity of the Christian feb
lowship of spirit, raised above the narrow limits of
time and space.—The proportionate value of tears ir
the Christian life. —Thankfulness and prayer aré
most closely bound together (comp. Col. iv. 2).—
Home education the school for the formation of true
piety.—Christian faith in its morning (Timothy), at
noon (Eunice), and at the evening of life (Lois),—
How Christian faith brings back again youth to old
age, and imparts, on the other hand, to youth some
thing of the earnestness and dignity of age.—No
love without genuine trust, yet genuine trust doeg
not mean credulity. ᾿
SrarKke: Well is it for children to have pious
parents, who from their youtb will be led to godli.
ness.—Good breeding ends with good bearing.—The
parents’ sighs are the children’s defence.
Lisco: The memory of affection —BENGEL: At
the end of the journey there is something specially
lovely in the thought of devout ancestors—TLe
older we become, so much the more do we perceive
that our own life, in itself considered—our imme-
diate activity—amounts but to little.—It becomes
ever clearer that we count only in fellowship, not in
our isolation.—Henee, it is in fact, and according to
a wise ordering of God, completely necessary that
we shall hold ourselves in humility.— Heupyer:
The throne of God is the place of union of sepa- ©
rated friends.—The desire of one Christian friend to
see another, must spring especially from the expecta-
tion of receiving with him new strength and joy for
life, through the intercourse.—Piety drunk in with
the mother’s milk passes over truly into sap and blood.
Ul.
Exhortation to Timothy to stir up and to apply well the gifts of grace which had
been conferred upon him.—The motive hereto ;
Paul, and others.
Cx, 1.
ATO
given us the spirit of fear;
8 {self-restraint].
nor of me his prisoner:
Wherefore I put thee in remembrance, that thou stir
which is in thee by [through] the putting on of my hands.
reference to the example of
6-18,
up the gift of God,
For God hath not
,] but of power, and of love, and of a sound mind!
Be not thou therefore ashamed
but be thou partaker of the afflictions?
of the testimony of our Lord,
of the gospel
9 according to the power of God; [,] Who hath [omit “hath”] saved us, and called
us with a holy calling,
ae and grace, which was
our Saviour Jesus Christ, who hath [
life and immortality [incorruption] t
unto [In respect of which] I am appointed a preacher, and an
a For the [omit «the
things: nevertheless I am not ashamed ; for
teacher of the Gentiles.
am persuaded that he is able to kee
against [unto] that day.
heard of [from] me,
host which [who] dwelleth in us.
are [all those] mm
sia be turned away from me;
not according to our works, but according to his own
p given us in Christ Jesus before the
betore the ages]; But is now made manifest by [through] the
both]* abolished death, and
o light through the gospel: [,] Where
world began ἡ
appearing of
hath brought
‘ apostle, and a
which cause I also suffer these
know whom I have believed, and
p that which I have committed " unto him
C ; Hold fast the form of sound words, which thou hast
ν in faith and love which is in Christ Jesus.
ee trust] which was committed unto [to] thee,
That good thing
keep by [through] the Holy
knowest, that all they whick
of whom are Phygellus* and
This thou
CHAPTER I. 6-48, .
δ
16 Hermogenes. The Lord give mercy unto the house of Onesiphorus ; for he oft
‘17 refreshed me, and was not ashamed of my
18 Rome, he sought me out very diligently,’
chain: [,] But, when he was ir
and found me. The Lord grant untc
him that he may find mercy of the Lord in that day: and in ho lige
he ministered unto me at Ephesus, thou knowest very well [hotter], ἐὼν.
1 Ver, rete ala a = self-restraint. It would, amongst other things, restrain ‘the passion of fear ;”? Cony-
beare and Howson.—E.
2 Ver. 8,--[συγκακοπάθησον = suffer evil along with, together with ἐμέ. Sin., ovyxax.—E. H.]
8 Ver. ‘eT χρόνων αἰωνίων = ante tempora secularia ; Vulg. These times began with the creation of the world ’
Huther.—E. H.
4 Ver. 10.—Instead of Ἰησοῦ Χριστοῦ, Χριστοῦ Ἰησοῦ.
this sentence. The Vulgate has quidem and autem: perh:
hath brought,” &c.—E. H.]
The English version loses sight of the force of μέν and δέ in
aps we should say: “Who hath both abolished death, and
5 Ver. τοῖς [παραθήκην is the reading adopted by the critical editors.—Sin. also; ἱπβέοαᾶ of the παρακαταθήκην of the
Recepta.—E. H.
Ver. 15.—[Lachmann and Tischendorf, so also Sin., spell φύγελος, and not φύγελλος.
; 80 also Sin.
1 Ver. 17.--ἰσπουδαίως, by Lachmann, after C. A., Orig.
1 Vulg., Phi(y)gelus.—E. H.
Tischendorf retains σπουδαιότερον.-- Ἐ, ἘΠ] :
[Lachmann’s punctuation of this section is noticeable.—E. H.]
EXEGETICAL AND CRITICAL.
Ver. 6. Wherefore I put thee in remem-
-rance. With these words the Apostle introduces
an, exhortation which is farther elaborated in the
whole chapter, and founded in differing motives.
A’ ἥν αἰτίαν refers back clearly to what immediately
precedes. Just because Paul knows that the faith
of the mother and the grandmother of Timothy
dwelt in him also, he has the candor to address an
exhortation to him, which would have been entirely
out of place to an unbeliever —J put thee in remem-
brance, ἀναμιμνήσκω; I remind thee, hortandi no-
tione inclusd ; Wahl. — That thou stir up the
gift of God. ᾿Αναζωπυρεῖν, composed of ἀνά and
ζωπυρεῖν ; properly, to kindle again into a blaze the
half-concealed coals under the ashes—to quicken
them anew. Hence the significance of the revivify-
ing of the inner spiritual fire. The LXX. use the
same word (Gen. xlv, 27), for the Hebrew ΓΙᾺ,
The gift of which Paul here speaks is compared with
a fire, precisely as in 1 Thess. v. 19, which is capa-
ble both of decrease and increase. The Apostle
here, as in 1 Tim, iv, 14, alludes to the gift of the
calling (Zehrberuf) received from God, and addresses
Timothy not as a Christian simply, but chiefly as
teacher. It is somewhat premature to infer from
this exhortation that Timothy was not fervent in
spirit (Rom. xii. 11). Certainly the holy fire was in
him, but it should blaze forth in a yet brighter
flame.—What teacher might not need continually
such an exhortativn, without our construing it into
an indirect censure upon him? In the main, it con-
tains nothing else and farther than what is written
in 1 Tim. vi. 11, 12; 2 Tim, ii. 15.—By the put-
ting on of my hands (comp. 1 Tim. iv. 14). The
Apostle had, it is likely, taken personal part in the
solemnity there mentioned ; and it harmonizes fully
with the more fatherly ana confidential character of
his second Epistle, that he emphasizes specially this
his personal share in the transaction.
Ver. 7. For God hath not given us. The
exhortation to increase spiritual capital becomes
strengthened by reference to that which has been
received already. Paul is himself conscious that he
tas received one and the self-same mvefua with
Timothy ; and knows, likewise, on the ground of his
own experience, how it operates, and what, This
he states, first negatively, and then also positively.
It is no spirit of fear, δειλίας (comp. Rom. viii.
15); with this distinction, however, that there, slav-
ish fear before God, while here feeble timidity before
men, is referred to as being in direct contradiction
with the peculiar character of the Christian spirit,
It appears obviously, that Timothy, who was of
gentle disposition, borne down by manifold dis
couraging cares, was in special danger, more than
others, of yielding weakly to despondency, without,
however, being justly obnoxious to the suspicion of
defect in his faith, or of unfaitbfulness in his work.
“Timothy seems, from the persecutions which the
cause of the gospel encountered, and especially from
what Paul had suffered, to have become inwardly
affected and crippled (?) in his activity. We cannot
well reach any other conclusion from the πνεῦμα
δειλίας of 2 Tim. i. 7% He did not exercise the
duties of the office conferred upon him with the
freedom and energy which the relations of the com-
munity demanded.”—But of power, and of love,
and of a sound mind. The first characteristic
stands opposed to faint-heartedness ; the two other
qualities are added, apparently, by the Apostle, so
that it may be distinctly manifest that he recom-
mends no wild, rough exhibitions of force, but only
such as were confined within legal limits. The
ἀγαπή renders us capable for the offering of the
greatest sacrifice for the cause of the Lord; the
σωφρονισμός is that Christian self-control which im-
parts power to a wise bearing in action, and in all
things knows how to keep within true bounds.
Ver. 8. Be not thou therefore ashamed
... Of his prisoner. From what he had stated
generally in vers. 6 and 7, the Apostle now pro-
ceeds (in vers, 8-12) to particulars. He had de-
clared of himself (in Rom. i, 16), that he was not
ashamed of the gospel of Christ, since it is a power
of God unto salvation. Now it is his wish that
Timothy shall freely make the same confession,
although ridicule and shame attend the preaching
of the gospel.—Of the testimony of our Lord,
is not the martyrdom of Christ Himself, nor even
the testimony of the death of the Lord upon the
cross in particular, but, in general, the testimony of
the truth which, by and with the preaching of the
gospel, was set forth, and of which preaching, the
Lord Jesus Christ was chief person and centre.
Very naturally, this admonition is connected with
what immediately precedes: “ Timorem pudor comt
tatur, victo timore fugit pudor malus ;” Bengel.—
Nor of me his prisoner. The one thing was
inseparably bound up with the other. Were Timo
thy ashamed freely to preach the Lord, then he
86
THE: SECOND EPISTLE TO TIMOTHY.
would be in the highest degree unwilling to confess
that be stood in any intimate relation with the im-
prisoned Paul. In the mind of the Apostle himself,
his bonds were his badge of honor, which he would
be willing at no price to forego (comp. Acts xxvi.
29; Gal. vi. 17). How thence could it be a matter
of indifference to him, if any one, and especially
Timothy, should be offended at them?—But be
thou partaker, &c. Instead of avoiding, through
an ignominious retreat, suffering in behalf of the
good cause, Timothy must rather courageously sub-
mit to it. Συγκακοπάϑησον τῷ εὐαγγελίῳ ; not, suf-
fer with the gospel, bear with it the disgrace attached
to it, but, suffer with me, who also am suffering (σύν)
forthe gospel, which must be preached at any risk, and
is thoroughly deserving of the grandest sacrifices.
τῷ εὐαγγελίῳ, a dativus commodi, wholly like Phil.
i.27, And in order to repel every possible objection,
as if the fulfilment of this heavy demand might far
surpass the powers of Timothy, the Apostle now
adds: according to the power of God; which
words are not to be understood as in apposition
with τῷ εὐαγγελίῳ, but with cvyxaxomddnoov. The
Divine power which was already (according to ver.
4) in Timothy, would fit him for the offering of the
neaviest sacrifice.
Ver. 9. Who saved us. That Timothy might
be still more emphatically aroused to courageous
endurance, Paul reminds him of the infinite wealth
of the salvation, to the personal enjoyment of
which he had come through the very same gospel.
Here also, as usually in the Pastoral Epistles,
God is set forth as σωτήρ of the faithful through
Christ. Of this σωτηρία, Paul and Timothy, like
all believers, are actual partakers. The means
through which this σωτηρία becomes theirs, Paul
signifies epexegetically when he speaks here of the
calling. In this passage, moreover, as generally
with the Apostle, we must not think of a mere out-
ward calling which bappens without any distinction
between believers and unbelievers, but of an out-
ward and an inward calling, to which man, on his
part, has responded through the obedience of faith
(comp. Rom. viii. 30). It is in the highest degree
arbitrary to think here exclusively of a special call-
ing to the office of a Christian teacher (Heyden-
reich), since it is evident from the context that
nothing else than the general Christian calling is
meant. It is called holy not so much because it
proceeds forth from the Holy Ghost, but chiefly be-
cause it urges and obliges to holiness. But wherein
the origin of this wholly incomparable advantage is
to be found, the Apostle states in what immediately
follows: Not according to our works, but
according to his own purpose and grace, c.
A genuine Pauline compendium of his preaching of
the gospel (comp. Rom. iii, 24; Eph. i. 4). The
standard (κατά) is not our works (comp. Titus iii. 5 ;
Eph. ii. 8, 9), but solely and alone the free grace
of God, the only ground of which is in Himself
(abroxivnros), and is excited, merited, or called forth
through nothing in the creature. Consequently, the
emphasis here must be placed upon ἴδιος ; and the
grace which was given us in Christ Jesus before the
world began, is to be regarded as the actualization
af God’s idea of that which He had purposed in
Himself (comp. Eph. i, 10), ‘What God deter-
mines in eternity, is as good as already made actual
in Time ;” De Wette. Here, as always with Paul,
Christ is represented as the centre of Divine grace
(xdpis). That this grace is already bestowed be-
fore the world began, πρὸ χρόνων αἰωνίων, is 4
proof, moreover, that it is entirely independent of
the works of men. ‘‘.Ab ordine temporis, argu
mentatur, nobis salutem gratis esse datam, quam
minime eramus promerite. Nam δὲ ante mundi
creationem elegit nos Deus, non potuit operum habere
rationem, que nulla erant, quum nondum essemus
ipsi. Nam quod sophisie cavillantur, Deum operi-
bus, que previdebat, Suisse adductum, non longa
solutione indige. Qualia enim futura erant opera,
si essemus a Deo preteriti, quum omnium bonorum
fons et initium sit ipsa electio?” Calvin. “ From
the order of time he adduces argument that salva-
tion is given to us freely, we being in no degree de-
serving of it. For if God cbose us before the crea-
tion of the world, he could not have the ground
(rationem) of works, which were null when we were
not yet in existence. For the cavil of the sophists,
that God was governed by the works He foresaw,
does not need a lengthened discussion. For what
were future works, had we been passed by by God,
since election itself is the fountain and beginning
of all good works?”
Ver. 10. But is now made manifest, &.
Over against what God had purposed from eternity,
the Apostle sets forth now what He had done in the
fulness of time to realize His determination. He
means a φανέρωσις, not only through the word of
the gospel, but through the highest deed of Divine
love, visible in the manifestation of Christ. The
Apostle states a sort of antithesis to this in Rom,
xvi. 25. The manifestation of the Lord, ἐπιφάνεια,
is not only His coming into the world per se, but
His earthly manifestation in its complete circumfer.
ence; and the fulness of blessing from it is ex-
pressed, negatively and positively, in these words:
Who abolished death, and brought life and
incorruption to light. The antithesis of life
and death is thoroughly Pauline. Both words
here must be understood also in their full force.
By death, we must not think simply of the moment
of separation between body and soul, but of that
death which, as the wages of sin, forms a decided
opposition to spiritual and eternal life, (wf. We
must think of death as the power which has seized
the entire man, body and soul, in consequence of
sin, and which makes physical the precursor of
moral death (Wiesinger). Life, on the other hand,
is that true, spiritual life, which is perfectly identical
with the highest happiness, is enjoyed, indeed, this
side the grave, is not destroyed by death, and is
perfected beyond. The exegetical clause, καὶ ἀφϑαρ-
clay, denotes it as eternal, imperishable ; so that the
idea coincides nearly with the (wh αἰώνιος of John,
Christ now has destroyed this death. Καταργεῖν
signifies here also, as in 1 Cor. xv, 26; Heb. ii. 14,
such a destruction that death is despoiled of his
whole power. “In Grecis scriptoribus hoc sensu
legere non memini;” Winer, Already now, for
believers, death is nothing; the time will come
when it shall cease to be. On the other hand,
Christ has brought to light life and immortality,
Φωτίζειν, an expression which is chosen all the more
appropriately here, since also the power of death is
a power of darkness. Not only because Christ has
imparted this life and immortality to His own
(Huther), but chiefly because He has revealed this,
and placed it before our eyes, can it be said of Hin
that He has brought both forth from darkness into
light. Never would the world have experienced
what eternal life and immortality, in the full mean
CHAPTER 1. 6-18,
8?
ing of the words, are, had it not beheld them in
Christ. We are not accustomed to think here ex-
vlusively of the death and resurrection of Christ,
although these are in no way excluded. Through
His entire manifestation and activity He has be-
stowed upon us the blessings here mentioned. For
the rest, it is obvious that the revelation of life
which is given in Christ is likewise, for believers
in Him, a communication of life-—Through the
gospel; here brought forward as the instrument
through which the revelation of life, which was given
objectively in Christ, comes subjectively to the
knowledge of believing Christians. The gospel is
not considered here simply as doctrine, but also as
the power of God to save all who believe in it (Rom.
i, 16; 1 Thess. ii. 13).
Ver, 11. Whereunto ...a teacher of the
Gentiles (comp. 1 Tim. ii. 7). This also is an
addition, which does not spring from apologetical
considerations, but from the personal heart-necessi-
ties of the Apostle. It is as if he felt with twofold
force the need of setting forth to himself, in his
deep humiliation, his high rank. The accumulation
of the words here is in no way a tautology. Κήρυξ
is the general signification of the Christian office
of teaching, which embraces also evangelists and
prophets. Of this genus, ἀπόστολος is a species,
while διδάσκαλος eSvey is the designation of the
sphere in which the apostolate of Paul moves.
There is no sufficient ground for removing ἐθνῶν Ἐ
from the text, as critically suspicious.
Ver. 12. For which cause, &c. Here also,
as in ver. 6, δι ἣν αἰτίαν belongs to what imme-
diately precedes. Because, indeed, I am appoint-
ed a preacher, &c., καὶ ταῦτα πάσχω. The Apos-
tle thinks of his present imprisonment, with all
the calamities connected with it, which for Timothy
require no more explicit description.— AAA’ οὐκ
ἐπαισχύνομαι ; namely, of the suffering which I must
bear for the Lord’s cause. The Apostle wishes, evi-
dently, to encourage Timothy, through his own
example, to carry out his prescript (ver. 8). And
upon the question whether it be possible for him to
reach such a height, he refers to the source of his
own joyfulness.—F'or I know, &. Ὧ πεπίστευκα ;
pudorem pellit fiducia futuri; Bengel. Christ
might be the implied subject of discourse (comp.
ver. 10); but it is more evident that God is oe
Acts xxvii. 25; Titus iii, 8), although it is obvious
that not God in Himself, but specially God in Christ,
is the object of the believing confidence of the
Apostle. That which immediately follows, shows
upon what ground this trust can_be so firm and un-
wavering.—And am persuaded that he is able,
&c. The certitude here expressed is that of living
faith, the object of which is the almightiness of
God.—To keep that which I have committed,
&e., τὴν παραϑήκην μου (comp. 1 Tim. vi. 20). As
the same word is used in ver. 14 in this chapter, the
presumption is, that in all these places the same
thing is denoted; which certainly is possible, though
py no means necessary. If we understand the word
in the sense in which it is used in 1 Tim. vi. 20,
then we must think necessarily of the apostolic
function (De Wette, Otto, and others), and find this
thought: I am persuaded that the Lord, according
to His might, will ever guard that, the administra-
tion of which He has entrusted to me, &. But
how could the Lord guard, in the strict sense of
* [Omitted in A.—E. H.]
17
the word, the office of Paul, when Paul himself
should no longer be upon the earth, while, in fact,
he was expecting to fall asleep before the Parousia ?
Hence it is more simple, by τὴν παραϑήκην pov, to
think of something which Paul, on his part, had
confided to the Lord, and had given in trust as a
costly treasure, so that now he would not be solicit
ous about it even fora moment. And on the quee
tion what this could be, it is altogether the simplest
we hold, to think here of the eternal salvation of
his soul, and also to understand the word in the
sense in which Calvin wrote upon this place: ‘“ Οὖ-
Serva etiam nomen depositi pro vita eterna; nam
inde colligimus, non alitur in manu Dei salutan
nostram esse, ac sunt in manu depositarii, que ipsius
Jidei custodienda tradimus. Si penes nos esset salus
nostra, quot assidue periculis exposita fore’? Nune
vero bene est, quod apud talem custodem reposita
omnt discrimine est superior.”—(‘‘ Observe also the
name deposit for life eternal: for we collect thence
that our salvation is not otherwise in the hand of
God than those things are in the hands of a trustee,
which we yield under the guardianship of faith itself.
If salvation were in our keeping, how constantly
would it be exposed to dangers. Now indeed it is
well that it is in the keeping of such a custodian,
and above all risk.”) Other views can be found col-
lected and examined by De Wette and Huther on
this place. By the indefiniteness of the expression,
and the absence of any clearer indication in the
context, it is difficult to hit upon a view which
leaves no single difficulty remaining. — Against
that day; the day of the coming of Christ, when
that which is hidden shall be brought to light, and
the crown of life shall be given to all who love His
appearing (comp. chap. iv. 8).
Ver. 18. Hold fast the form, ὅθ. ‘‘ Repetit
preceptum de conservanda puritate doctrine, quod
sepissime in divinis concionibus recitatur. Et summa
comprehensa est in hoe dicto: si quis aliud Hvan-
gelium docuerit, anathema sit. Usus est Paulus hie
singulari verbo: retineas formam sanorum verbo-
rum, i. e., que tibi antea declineata est. Vult et rea
ipsas retinert et modos loguendi perspicuos et usitatos
prophetis et aposiolis. amquam enim non super:
stitiose postulat ubique eadem verba recilari, tamen:
yult vitari ambiguitates et λογομαχίας ;” Melanch-
thon, (‘He repeats the precept concerning the
preservation of the purity of doctrine, which is
most frequently uttered in Divine addresses. And
the sum is comprised in this saying: If any one
shall have taught another gospel, let him be anathe-
ma. Paul uses here the verb singular: hold fast
the form of sound words—i. ¢., which has been set
forth to thee before. He desires that both things be
held fast, and also the clear modes of speaking, and
such as were customary with apostles and prophets:
For although he does not superstitiously demand
that the same words be everywhere recited, he
wishes nevertheless that ambiguities and λογομαχίαι
be avoided.”) By ὑποτύπωσις is to be understood a
brief sketch of Christian doctrine over against an
extended treatise. Some commentators (6. g., Her-
der) have thought here of ἃ written draft, which
Paul had left behind as a guide to Timothy. But in
this cage Paul would not have said, which thou
hast heard of me, but, which I have sketched for
thee. He has certainly written the form bere indi
cated, but in such a style as is meant, 6. g., in 2 Cor.
iii, 8. Upon the mind of Timothy the ὑποτύπωσις
was impressed in indelible colors, and therefore he
88
THE SECOND EPISTLE TO TIMOTHY.
could do nothing better than to keep himself up to
jt as closely as possible. Ἕχειν also here is equiva-
lent to κατέχειν, as well as φυλάσσειν, ver. 14.—
In faith, &c. (not, of fuith and of love; Luther).
No indication, this, of what were the contents of
sound words, but an exhibition of the style and way
in which Timothy should hold fast the words of
the Apostle. Not in an outward, mechanical way,
but also that faith and love might be like a vase in
whicl. the model referred to would be preserved ; so
that for that reason likewise also, it was the personal
and spiritual characteristic of Timothy. If this last
existed, then would he reproduce independently,
without the slightest injury to the truth, the sound
words of the Apostle, and repeat them, in no degree
only as an echo, in a lifeless way. By the addition,
love which is in Christ Jesus, is signified that
this love must be kept up and preserved in per-
sonal life-fellowship with the Lord Jesus Christ.
This love of the heart sharpens the memory of
the understanding in the preservation of the sound
words, as this is seen, e.g., in the Evangelist John,
who in his advanced age was still in condition to
repeat the extended dialogues and discourses of the
Lord.
Ver, 14. That good thing which was com-
mitted unto thee, keep, ὅς. A concluding ex-
hortation, in which all that is said in vers. 6-18 is
yet once briefly summed up. (Upon παραϑήκη, see
on 1 Tim. vi. 20). There is no adequate ground for
understanding this word here wholly in the same
sense as in ver. 12, There the Apostle spoke of a
deposit (depositum) with which he had entrusted his
God ; here, on the other hand, he speaks of a cause
which God had confided to Timothy. Many inter-
preters think exclusively of the sound words spoken
.of in ver. 18; but in this vase there would be a flat
‘tautology. This exhortation is referred more appro-
-priately, perhaps, to ver. 6, and by παραϑήκη is un-
derstood the χάρισμα τοῦ Θεοῦ which Timothy had
iregeived for the work of his ministry. This trust
committed to him is named good, in the same sense
‘in which the Apostle earlier (1 Tim. vi. 12) had spo-
‘ken of the good fight of faith, Timothy ought to
keep this free from all harm, not through his own
strength, but through the strength of the Holy Ghost
who dwells in us, the believing, without distinction,
and along with Whom the power to remain true and
steadfast is imparted. “Timothy should not apply
any human instrument to the keeping of the mapa-
Shey; the only instrument must be the Holy Ghost;
‘that is, he must permit Him to rule and work with-
out trammels and freely in him, and do only that to
which He directs him” (Huther).
Ver. 15. This thou knowest, that all, &c.
Asa warning for Timothy, who ought to see, in the
examples alleged, the consequences of a want of
watchfulness, Paul reminds him of what he had suf-
fered at the hands of the unfaithful Asiatics. This
thou knowest, οἶδας τοῦτο; the thing itself is known
indeed to Timothy, but it is here most appropriately
recalled to his memory. ‘It is indeed very natural,
that while he exhorts one to courage, he sets be-
fore him examples of cowardice and inconstancy”
(Schleiermacher). Perhaps, moreover, the place ad-
wits of translation in the form of a question, thus:
“Knowest thou indeed this?” Οἶδας τοῦτο =
ἀγάπας we (John xxi. 16). The matter itself to
which Pau. here alludes is somewhat obscure. By
Asia, Asia proconsularis is to be understood here—
Mysia, Phrygia, Lydia, and Caria (Asia cis Taurum,
or, according to Ptolemy, ἡ ἰδίως καλουμένη ᾿Ασίαλ
There is no occasion, in the meanwhile, to think, by
those who are in Asia, (ἐν τῇ ᾿Ασιᾳ), exclusively of
the teachers of false doctrines, since through their
errors they had already become separated from Paul
in principle. There were also believers in general,
who, after they had first followed the Apostle to a
certain point, had, in a way not known to us, turned
from him. ᾿Αποστρέφειν = aversari, to turn the
face from any one, to turn the back upon ; also, in.
wardly to renounce any one. A wide field for cone
jecture has here opened itself to exegetes. The most
prevalent view (Chrysostom, Theodoret, et al.) is,
that persons from Asia Minor, who, upon some occa
sion, had come to Rome during this imprisonment
of the Apostle, were ashamed of him in his bonds,
and had not taken any notice of him. The view
also has some probability, that certain persons had
come to Rome from Asia Minor with the design,
originally, to serve Paul as witnesses upon his trial,
but, when they observed that his cause would termi.
nate. unfavorably, had prudently withdrawn. The
only difficulty, then, were that we should expect to
read, δι ἐκ ᾿Ασίας, while ἐν ᾿Ασίᾳ is written. If we
bear in mind, however, that they had their dwelling
in Asia, and that, when this Epistle was written,
they had returned thither, this difficulty disappears,
Others think otherwise. Of Phygelius and Here
mogenes, whom Paul mentions here by name,
either because their conduct had affected him most
unpleasantly, or also because they were specially
known to Timothy, we discover no farther trace.
Over against these, was the bearing of him of whom
honorable mention is made in part in vers, 16-18,
doubly praiseworthy.
' Ver. 16. The Lord give mercy ... Onesi«
phorus. The Onesiphorus here mentioned was
probably, too, an “ Asiatic,” dwelling at Ephesus
(see chap. iv. 19), It is not impossible that he was
a merchant, and had come to Rome upon business,
and felt himself impelled, by this opportunity, to
manifest his sympathy in the fate of the Apostle.
The express mention of his house, and the pious
wish of the Apostle for Onesiphorus himself (ver,
18), gave occasion to the supposition that this dis
ciple dwelt no longer among the living when this
Epistle was written. Be this as it may, he oft
refreshed me, writes the Apostle ; through prac.
tical proofs of love, and not, indeed, merely through
meat and drink (De Wette), but through everything
he had done, to give joy to the heart of the Apostle.
᾿Ανέψυξεν an ἅπαξ λεγόμ., which signifies, in general,
to cool off, to refresh. Indeed, this one circumstance,
which Paul here expressly mentions, was not with-
out some influence upon his exhortation (ver, 8).—
And was not ashamed of my chain; had also
contributed richly to his comfort. Onesiphorus had
acted, in fact, in a way entirely in contrast with the
others who were “of Asia.”
Ver. 17, But when he was... and found
me. In a city so populous, in which there could be
no scarcity of prisoners held under the most diver-
sified accusations, it was not easy, indeed, to find
the imprisoned Apostle, especially since whosoever
put too definite inquiries, thereby perilled his own
safety. Onesiphorus, meanwhile, as he himself
probably afterwards informed the Apostle, shrank
from no inquiries, allowed himself no rest, until he
had found his forsaken friend. Here also is a proof
that the relations of the second imprisonment were
far unpleasanter than those of his first ‘comp, Acts
CHAPTER I. 6-18.
89
xxviii. 30-31). According to the evidence of A. C.
D. F. G., and other MSS., σπουδαίως seems to de-
serve preference to the usual reading, σπουδαιότερον.
Ver. 18. The Lord grant unto him... in
that day. What the Apostle himself cannot repay,
that, he hopes, the Most High Judge will. Were
Onesiphorus already asleep, then also it follows from
thie place that the Apostle thought of the supreme
decision as not occurring immediately after death,
but first in the day of the παρουσία of the Lord,
whose appearing he, in the meanwhile, represented
as wholly near at hand, so that the interval between
death and that great event, for his way of thinking,
was fused into an insignificant moment.—The Lord
grant unto him that he may find mercy of
the Lord; a form of speech without art, in which
we may take the second κύριος for the pronoun
reflexivum, wap’ ἑαυτοῦ. But in case it is believed
necessary to distinguish the subjects, then by the
second xupios Christ must be certainly understood ;
by the first, either God the Father, or God in the
entire fulness and incommunicability of His essence.
—And in how many things he ministered, &c.
The Apostle does not speak here exclusively of the
services done unto him (so Luther: ‘‘ How much he
has served me,” &c.), but wholly in a general way
of the services which Onesiphorus, at Ephesus, had
rendered to the cause of God’s kingdom. This,
Timothy, as dwelling there, knows very well—better,
6. g., than the Apostle could tell him (comp. upon
this Comparative, Winer, p. 217).
DOCTRINAL AND ETHICAL.
1, As every true Christian has received his
χάρισμα, 80 the most sacred obligation rests upon
him to employ this gift without ceasing. The fire
which is not blown upon, goes out; and the spirit-
ual capital which we possess is ours only as long as
we care unceasingly for its preservation and in-
crease. Here, also, the word of the Lord applies:
“He that bath, to him shall be given,” ἄς. (Matt.
xiii. 12), The means through which the awakening
of this entrusted gift is brought about, are chiefly
threefold: Prayer, whose breath makes the glim-
mering fie burn brighter; reading of the Word,
through which the Spirit speaks to us, and is awak-
ened in us; and the fellowship of the saints, through
which the individual life is preserved from sickly
conditions and death. Rightly says Melanchthon on
this place: ‘‘ Homo renatus non es', ut statua, sed
ideo datur Spiritus Sanctus, ut inchottur in nobis
libertas, et possumus jam inchoare obedientiam, nec
Spiritus Sanctus est otium, sed est flamma et agitatio
divina, repugnans diabolo et injirmitatt carnis et
accedens motus tales, qualis ipse Spiritus Sanctus
est. Huc pertinet tota parabola de negotiantibus,
Lue. xix.” Divine and human agency move here
inseparably together.
2. What ezercitia pietatis in particular are to
be recommended to the minister of the gospel, is a
difficult question (comp. Observ. on 1 Tim. iv. 7).
The Catholic (Roman) Church has surely done too
tauch of a good thing, and laid upon the clergy ἃ
daily burden of private exercises (ἀσκησι5), whereby
the spirit is deadened, and valuable time is passed in
a mechanical routine. On the other side, it is cer-
tainly to be deplored that so frequently the freedom
of the evangelical clergyman, in this respect, is mis-
pent for want of discipline, und that, in the due care
for others, his own spiritual well-being is often en
tirely forgotten. Labor would doubtless be more suc
cessful, if the study were also more of a closet for
prayer. Without precisely binding himself formally
to a strict private rule (privat agende), as this, in
the last age, was more than once recommended, it ie
not to be overlooked that the freest development of
the spiritual life needs continuously training and
guidance. To the helps which can be recommended
freely without qualification, belongs, amongst the
rest, the reading of biographies of those of the
clergy within whom Christ has gained, above many
others, a fulness of stature, as, 6. g., Louis Harms,
Chalmers, Oberlin, Hofacker, Spleiss, and others.
8. Although Paul had laid his hands upon Timo-
thy with desirable effect, still it in do degree follows
that the ordinary communication of the Holy Ghost
is bound up sacramentally with the laying on of
hands, and that a character indelibilis must be as
cribed to ecclesiastical ordination, as this is insisted
upon by Rome, while appeal is made, amongst others,
to ver. 6. There is here absolutely no mention of
ordination in the later, hierarchical sense. The ex-
hortation to stir up the Spirit, presupposes much
more, that in spite of the ἐπίϑεσις τῶν χειρῶν, He
would otherwise become extinct, and in so far
proves against rather than for the character indeli-
bilis. Upon the treatment of Ordination in the spirit
of Christ and of the evangelical Church, one can find
striking words in Nirzscu, Lrakt. Theol., Bd. 2,
p. 441 et 864.
4, To be ashamed of the cause of the Lord ia
possible enough, especially in gentler Melanchthon-
natures, such also as Timothy seems to have been
—natures which are better fitted for patient suffer-
ing than for courageous conflict for the truth. Here
also the power of sin is manifest, that men are so
often ashamed of the very thing which they should
esteem their highest honor; and inversely, they find
their highest honor in that which must produce their
deepest shame. Fundamentally, sin has destroyed
all, but grace restores again, all.
5. The doctrine of the free grace of God in the
calling and election of the sinner, is one of the chief
foundations in the structure of Pauline soteriology,
and likewise one of the greatest treasures of the
Church, reformed according to the word of God.
He only who exaggerates and presses in an unspirit-
ual way this doctrine, the supreme consolation of
believers, can make it resemble a heathen fatalism.
(Comp. P. Lange’s treatise on the question, “ What
authority is due still to the peculiarity of the Re-
formed Church in the scheme of faith (Glaubens-
lehre) of our own time?” in the Miscellanies, New
Series, ii, pp. 1-52. Bielefeld, 1860.)
6. Paul is to us (ver. 12) a speaking exemplar
of the blessed certitude of faith, whereby the claim
of many, that such certitude is the fruit of spiritual
pride and idle conceit only, is strikingly contradict-
ed. The Roman Catholic Church denies that the
Christian, this side the grave, can be assured of his
salvation; and upon this point many Protestants are
almost cryptocatholic. Nevertheless, it is palpably
clear that the believer does not build his certitude
upon anything he finds or is competent to within
himself, but upon the eternal grace and fidelity of
God, which certainly will complete the good work
(Phil. i. 6). Perhaps the misunderstanding of many
would be removed, if less were said of the perse
verantia, and more of the conservatio sanctorum,
[This is well expressed. I think, however, we
90
THE SECOND EPISTLE TO TIMOTHY.
should distinguish between the certitudo gratie and
the certitudo beatitudinis weterne, Certitude is only
one form of the jiducia which is the essence of justi-
fying faith, Of this we may be, ought to: be
assured; but of the certitude of everlasting salva-
tion we cannot speak as an essential or factor in
the consciousness of the believer. It is very de-
sirable that we revise our habits of teaching upon
this article, The reader is referred to the following
observations by the late Sir W. Hamitron (“ Discus-
sion on Philosophy,” &c., London, 1852, on pp. 493,
494.) These are important in themselves, and tend
to justify in an original style the remark so frequently
made, that Protestants and Roman Catholics do not
differ as much now as formerly in the article of
Justification :
“ Assurance, personal assurance (the feeling that
God is propitious to me, that my sins are forgiven,
fiducia, plerophoria fidei), was long universally held
in the Protestant communities to be the criterion
and condition of a true or saving faith, Luther de-
clares that he who hath not assurance, spews faith
out; and Melanchthon makes assurance the discrimi-
nating line of Christianity from beathenism. It was
maintained by Calvin—nay, even by Arminius—and
is part and parcel of all the Confessions of all the
churches of the Reformation down to the Westmin-
ster Assembly. In that synod, assurance was in
Protestantism, for the jirst time, declared not to be
of the essence of faith; and, accordingly, the Scot-
tish General Assembly has, subsequently, once and
again condemned and deposed the holders of this,
the doctrine of Luther, of Calvin, and of the older
Scottish Church itself. In the English, and more
articulately in the Irish Establishment, it still stands
a necessary tenet of belief. Assurance is now, how-
ever, disavowed when apprehended by churchmen,
high and low; but of these, many, like Mr. Hare,
are blissfully incognizant of the opinion, its import,
its history, and even its name. This dogma, with its
fortune past and present, affords, indeed, a series of
the most curious contrasts, It is curious that this
cardinal point of Luther’s doctrine should, without
exception, have been constituted into the fundamen-
tal principle of all the churches of the Reformation,
and, as their common and uncatholic doctrine, have
been explicitly condemned at Trent. It is curious
that this common doctrine of the churches of the
Reformation should now be abandoned virtually in,
or formally by, all these churches themselves. It is
curious that Protestants should now generally pro-
fess the counter doctrine asserted at Trent in the
condemnation of their own principle. It is curious
that this, the most important variation in the faith
of Protestants, as, in fact, a gravitation of Protes-
tantism back towards Catholicity, should have been
overlooked as indeed in his days undeveloped, by
the keen-eyed author of “ The History of the Varia-
tions of the Protestant Churches.” Finally, it is
curious that, though now fully developed, this cen-
tral approximation of Protestantism to Catholicity
should not, as far as I know, have been signalized
by any theologian, Protestant or Catholic; whilst
the Protestant symbol (Fides sola justificat—Faith
alone justifies), though now eviscerated of its real
import, and now only manifesting a difference of
expression, is still supposed to discriminate the two
religious denominations. For both agree that the
three heavenly virtues must all concur to salvation ;
and they only differ, whether Faith, as a word, does
ar does not involve Hope and Charity. This mis-
prision would have been avoided had Luther and
Calvin only said, “ Fiducia sola justificat,” Assur
anee alone justifies;” for, on their doctrine, assur-
ance was convertible with true faith, and true faitk
implied the other Christian graces. But this pri
mary and peculiar doctrine of the Reformation, is
now harmoniously condemned by Roman Catholics
and Protestants together."—E. H.]
4. The evangelical doctrine here alluded to (ver
10), that the Lord has overcome death, is illustrated
yet farther, chiefly from apostolical expressions, aa
1 Cor. xv. 55-57; Heb. ii, 14. Upon the question,
how and whereby Christ has achieved this victory,
one can refer: 1. To his whole manifestation, by
which the true life in its full glory is revealed; 2,
to His death, through which sin, the sting of death,
is atoned for, and the law, the strength of sin, ia
fulfilled; 3. to His resurrection on the third day,
through which He has burst asunder the hands of
death, and triumphed over the power of hell; 4. to
His intercession in heaven, whence also He sends
down His spirit unceasingly, who imparts the true
life, and delivers from the spirit of death; 6. to
His final παρουσία, with which He will banish death
from the creation (1 Cor. xv. 26; comp. Rev.
xxi. 4).
8. What Paul says of the Holy Ghost as indwell.
ing within the believer, refers us to the highest
blessing of the New Covenant, in which the Holy
Ghost is the immanent vital principle of all the
redeemed, During the Old Covenant, He over.
shadowed momentarily individual holy men of God;
in the New, He abides perpetually in the heart of
each Christian.
9. What the Apostle says in praise and recog-
nition of the proofs of love shown to him by Onesi-
phorus, is also a practical explanation of the words
of Jesus (Matt, xxv. 34-40).
10. In case, even, that Onesiphorus were really
dead at the time of the writing of this Epistle, still
the Roman Catholic interpreters are in error when
they find, in ver. 18, a proof of the lawfulness and
obligation for intercessory prayers for the dead.
The case here was altogether special, and cannot,
without great wilfulness, be applied as the founda-
tion of a general rule for all the dead. On the other
side, it is often forgotten that the gospel nowhere
lays down a positive prohibition to follow with our
wishes and prayers, if our heart impel us thereto,
our departed while in the condition of separation ;
and hence, in any case, it is well to distinguish be-
tween the Christian idea which lies at the foundation
of such inward needs, and the form of later church
rite, and practice.
HOMILETIOAL AND PRACTICAL
Fire is a striking image of the Holy Ghost in
this, that it must be kept up and fanned without
ceasing.—It is not enough to be in Christ; one must
be rooted in Him, grow, and bring forth fruit.—Do
ye not know of whose Spirit ye are children ?—The
Spirit of power, of love, and of a sound mind—a
threefold chord, where no tone can be wanting or
transposed without sharp dissonance.—False shame
about the gospel of Christ: (1.) How general; (2.
how unfounded; (3.) how destructive it is.—The
Christian (1.) need not be ashamed of the gospel;
(2.) dare in no case; and (8.) also will not be
ashamed of it, if he will in truth be a Christian.—I?
CHAPTER IL. 1-13.
is not enough to contend for the truth; one must
know also how to suffer for it.—There is no better
protection against false shame than firm faith in
free grace,—The deficiency of merit, and the neces-
sity of good works in the Christian’s life of faith,—
“ Nisi opera videam extra, non credam fidem esse
intra ;” J. Huss.—Jesus the death-conqueror: (1.)
The enemy which He, as such, overcomes; (2.) the
peace which He, as such, restores; (3.) the crown
which He, as such, merits —In how far is death
already conquered for the Christian, and in how far
not yet? Comp. “ Heidelberg Catechism,” Ans, 42.
—The gospel a revelation of life—‘I know in
whom I believe,” the sublimest science of faith—A
science has so much more a higher value, the more
(1.) it moves in loftier spheres; (2.) is built upon
firmer foundations; and (3.) presents a greater
wealth in practical results, All this is true of this,
as of no other science.—The way, degree, ground,
and fruit of the Christian assurance of faith.—There
is no firm hold in sound doctrine which could sig-
nify anything in Paul’s judgment, as long as it is not
coupled with personal faith and love in life; ver. 14,
(1.) No servant of Christ is without a committed
trust ; (2.) there is no trust which does not require
careful watching; (3.) no careful watching is con-
ceivable without the power of the Holy Ghost dwell-
ing within us.—Paul, as the Lord, was also forsaken
in distress by unfaithful friends.—True Christian
brotherly love (vers. 16-18) (1.) tested; (2.) con-
firmed; (8.) requited—No labor of love which is
positive, goes wholly unrewarded (Heb. vi. 9, 10).—
Think of those in bonds, as bound with them (Heb.
xiii. 3).
i ae Bibl. Wiirt.: As sparks go out in the
ashes when one does not rekindle them, so also the
gifts of God are lost when they are not made use of
for the glory of God, for the Church, for the public,
and for the benefit of one’s neighbor, as that for
which they are bestowed (Matt. xxv. 30).—Lanearr
Opus B.: The prisoner of Christ, nevertheless God’s
child, redeemed of Christ, and His ransomed posses-
sion, and yet His prisoner; this belongs to the mys-
tery of the Cross—The power of God, which is
mighty in them that believe, one never sees more
gloriously than in sorrow.——He who allows hands to
be laid upon him for the office of preacher, allows
them also to be laid upon him for imprisonment, if
God so order (ver. 6),—Believers are already saved
in the kingdom of grace——Hepineer: Christ has
obtained for us twofold blessings, privativa and
positiva; He has taken away the noxious, and
brought for us the salutary—Wilt thou doubt thy
salvation? As truly as thou believest, and art
assured of thy faith, canst thou be assured of thy
salvation. —Conflagration, plunder, and war take
9.
away all! What is there more?—The best »
secured, It is on high, in heaven, well secured,—
He who will have the assistance of the Holy Ghoss
especially in the office of teaching, must have Him
also as an indweller.—Srarke: We think ofter,
with Elijah, as if we were alone and forsaken; but
God preserves for Himself always a Church amongst
much erring, godless, and abandoned men (1 Kings
xix, 14-18),—Faith is not high-minded; it asso.
ciates affectionately with the most insignificant and
miserable.—Canst thou not requite thy benefactors,
then wish and pray heartily that God will (2 Sam.
xix. 32-39).
Hevsner: Inspiration must not be fanatical
ecstasy.—To desert a friend and benefactor who is
fallen into misery and disgrace, is baseness to the
last degree.—Where apostolic earnestness is, can
ignominy not long stay away.—The deliverance of
the human race is the supremest wonder of Divine
love; precisely therefore, also, there is no nobler
office than the office of reconciliation.—The hope of
immortality first through Christianity is firmly estab.
lished.—If all Christians should possess the Holy
Ghost, how much more the teachers,—Where there
is no agreement with Jesus and the Apostles, there
is no Holy Ghost.—The persecution of the shep-
herds shows what genuine sheep are.—Next to suf-
fering for the sake of the gospel, the grandest thing
is to support the persecuted against the world, to
incur danger for them; as Jerome for Huss, Fred.
eric the Wise for Luther.—Jesus recognizes that as
done unto Himself (Matt. x. 40-41). 5.
Lisco (vers, 8-14): The power of faith.—(Vers,
1-14): What ought to move Timothy to fidelity in
faith and in the preaching of the gospel: (1.) The
example of his ancestors; (2.) the gift of the Holy
Ghost; (8.) the example of Paul—(Vers. 7-14,
Whitsun Sermon): The Spirit given to us—Not
fear, but love, is the mark of the Christian.—(Vers.
15-18): The conduct of the Christian towards true
and false friends—that, amid prevailing unfaithful-
ness, love nevertheless should not grow cold.—To
the merciful, the Lord gives grace here and there.
Lerpoxpr (ver. 12), in the collection, “ Manifold
Gifts and One Spirit,” ii., p. 279: The blessed certi-
tude of faith_—Pa mer, sketch of a sermon for the
close of the year, on the same text, Hvangelische
Homiletik, 4, Aujl., δ. 840.
Van per Par (ver. 8), Reformation-Sermon:
(1.) Through the Reformation we are once more in
the possession of sound doctrine; (2.) This posses-
sion must make itself known through faith and love
which are in Christ Jesus.—On ver. 8, comp, a ser-
mon by Van OosrEerzsz on the cognate text, Rom
i. 16, in the Langenberg “Collection,” 1852, pp.
225-250,
IV.
[ustruction how and why Timothy should suffer for the cause of the Lord,
Cx. II. 1-13.
1 Thou therefore,
my son, be strong in the grace that is in Christ Jesus.
2 And the things that thou hast heard of me among many witnesses’ [in the
presence of many witnesses], the same commit thou to faithful men, who shall
92
THE SECOND EPISTLE TO TIMOTHY.
3 be able [also] to teach others also.
4 thou afiliction with me], as a good soldier of Jesus
with the affairs of this life ;
warreth entangleth himself
δ him who hath chosen him to be a soldier *
Thou therefore endure hardness” [suffer
Christ.2 No man that
that he may please
[may please the commander]. And
if a man also strive for masteries, yet is he not crowned, except he strive law
fully. The husbandman that laboreth
and the Lord
Consider what I say ;°
must be first® partaker of the fruits,
give’ thee understanding in all things
9
7 .
8 [for the Lord will give thee, &c]. Remember that Christ Jesus, of the seed
9 of David, was raised from the dead according to my gospel: Wherein I suffer
trouble, as an evil-doer, even unto bonds ;
the elect’s sake
which is in Christ Jesus with eternal glory.
It is a faithful saying [Faithful is the saying]: for if we be dead with him, we
shall also live with him: If we suffer, we shall also reign with him: if we deny
him, he also will deny us: If we believe not, yet
Therefore I endure all things for
they may also obtain the salvation
cannot deny himself.
gssisted by their presence.—E.
2
Ver. 8.--συγκακοπάθησον.
of A. ΟἹ ΤΟΙ El F. G., Sin., and others, be preferred to the usual σὺ οὖν κακοπάθέσον.
σνγκακοπάθησον.--Ἰ. H.]
but the word of God is not bound,
[on account of the elect], that
he abideth faithful: [for]° he
1 Ver. 3.--ἰδιὰ πολλῶν μαρτύρων Ξε amid, i.e., in the presence of, yet not = ἐνώπιον ; so Huther. These witnesses
.]
The ordinary text, Leide dich, The reading συγκακοπάθησον must, on the authorit
[Lachmann also rea
3 Ver. 8.--[Χριστοῦ Ἰησοῦ is preferable to Ἰησοῦ Χριστοῦ ; is supported by the weightiest authorities.—E. H.]
4 Ver. 4.- [τῷ στρατολογήσαντι ; badly translated in the English Version; though it would seem to have some
support in the Vulgate—cut se probavit.—k. H.]
6 Ver. 6.—[mpwrov ;
8 Ver, 7.—[& λέγω ; Lachmann and Tischendorf, on the authority of the evidence, read ὃ.
E. H.]
7 Ver. 7.-- δώσει, not δῴη ; see Tischendorf.
particle here, which has some emphasis.—E. H.]
8 Ver. 13.—[The Recepla has ἀρνούμεθα. Lachmann, and, after him, Tischendorf, reads ἀρνησόμεθα.
es are in its favor.—E. H.]
so all the authorities and modevn critical editions ; but the Sin. reads mpérepov.—E. H.]
The Sin. also has 6.-=
(The English Version misses the sense, and leaves out the illative
The authori+
9 Ver. 13.—[‘The particle γὰρ was not in the text our translators used.—E. H.]
EXEGETICAL AND CRITICAL.
Ver. 1. Thou therefore, &c. After the state-
ment (chap. i. 15-18) of the unfaithulness of many,
and the fidelity of one, he addresses himself to
Timothy with new exhortations. If he have excited
him (chap. i, 6-18) to stir up the gift within him
as much as possible, without allowing himself to be
held back through false shame, he now gives him
express direction how and why he should suffer for
the Lord’s cause. ‘The glorious paragraph (vers.
1-18) contains, in compressed brevity, all that could
animate and encourage not only the beloved pupil
of the Apostle to fidelity in Christianity, but what
also can strengthen the teachers and Christians of
all ages to the firmest and most heroic resolution in
faith and conflict; Heydenreich.—It will appear,
from the comment itself, how beautifully everything
is connected together. The exhortation (vers. 1, 2)
can be regarded as a kind of introduction to that
which follows immediately ; while the Apostle ex-
plains farther (vers, 83-7) how and (vers. 8-13) why
be should suffer for the name of Christ-—Thou
therefore, my son. The contrast to the foregoing
is not to be overlooked here. Be the conduct of
others as it may, do not allow thyself to be turned
from the way thou art upon, but be strong according
to the inward man.—Be strong in the grace;
about equivalent to, be strong in the Lord and in the
power of his might (Eph. vi. 10). ᾿Ενδυναμοῦσδαι,
to encourage one’s self, to strengthen one’s self in-
wardly, —Jn the grace, not only through the grace ;
80 that ἐν must be explained as διά; besides, also,
that the grace of Christ makes up, as it were, the
element of life in which Timothy moves, and from
which his strength is born—In Christ Jesus; the
grace which dwells in complete fulness in Christ,
and in His fellowship becomes the personal posses-
sion of believers in Him. If this power first were
received and preserved, Timothy would be in a cca.
dition to fulfil the demand now following. The
more deeply Paul feels that the moment is drawing
near when he shall quit the scene of his activity, so
much the more, naturally, must it be in bis mind to
leave behind, in his friend and pupil, a courageous
and bold witness of Jesus Christ. To this end he
gives him now, before all things, a command (ver. 2)
how he must act with the treasure of doctrine which
he has received from the Apostle.
Ver. 2. And the things that thou hast
heard of me, &c. We find no sufficient grounds
to think here (Huther, De Wette, and others) of a
definite transaction—of which mention is made
also in 1 Tim, iv. 14; 2 Tim. i, 6—viz., the ordina.
tion of Timothy. We believe much rather (Mat.
thies) that the Apostle is thinking here of his publie
statements of doctrine, of his own preaching of
evangelical doctrine and history, which Timothy
must have heard, naturally, often, and which had
been made before many witnesses. The correctness
of this view appears clear from the fact that Timothy
must commit what he has heard to such men as, in
their turn, might be in condition to teach others
also; from which conclusion of the verse we may
well infer that the Apostle, in its beginning also, has
referred to his doctrine, and not to special official
prescripts, which could find application only in the case
of individuals, If a connection be sought between
this exhortation and the context, whether preced
ing or following, then it may be said that Timothy
must not only himself fight (ver. 8), but must alsc
gird others, and in this way, as a good soldier of
CHAPTER II. 1-18.
93
Jesus Christ care for his covenant-comrades (Hu-
ther), Perhaps it is still yet simpler, if we consider
this exhortation, standing entirely alone, as coming
from the Apostle’s pen rather without design, and
then say: the Apostle does not bind himself to ex-
press through the context what is exercising his
mind. mm ver. 8 he continues the series of reflections
already begun, uninterruptedly. “ But thus writes
no forger—so after a plan, yet so spontaneously,”
(Wiesinger). Obviously, after what has here been
said, the design of the Apostle is now clear. It is
not enough for him that Timothy himself preach the
truth purely and plainly; he must also have a care
that it be transmitted and preserved in its purity and
plainness. To this end, all the admonitions occur-
ring here, serve. Timothy has heard the Apostle’s
word among many witnesses, διὰ πολλῶν μαρτύ-
pw; properly, intervenientibus multis testibus—under
the interposition ; i. 6.) here, in presence of many
witnesses (WINER, Gramm., p. 338). That which
he also must transmit is, in a certain respect, no
longer a private possession, but has become already
common property. This shall he entrust to faith.
ful men; and now so much the more, since it is his
intention (chap. iv. 19) to quit Ephesus, and to go
to Paul. “ Anteguam isthine ad me proficiscare ;”
Bengel. By πιστοῖς &vSpérois, we do not under-
stand faithful in general (although it is self-evident
that this is presupposed), but true, reliable men, who
can guard well, and wisely administer the committed
trast (comp. 1 Cor. iv. 2, 7, 25)—Who shall be
able. Not a new quality added to the foregoing,
but, as often, οἵτινες in the sense of quippe qui apti
erunt—to teach others also; in other words, to
set forth again to others, for their instruction and
edification, the gospel which they themselves have
first heard. We cannot possibly see here anything
else, than that by ἑτέρους we must think of the
members of the congregation, and not of teachers,
The idea that Timothy—as Paul had done—should
gather pupils around him, and that these again
should train pupils, so that in the community an
order (stamm) of apostolic men might continue
which could devote itself to the unimpaired trans-
mission of apostolical doctrine (Huther), appears to
us to be thrust into the text, and, when clearly and
consistently developed, to lead either tv the notion
of a sort of esoteric doctrine, or to point to the
Roman Catholic theory of tradition.—[“ The things
agreed on, and consented to by all the other Apos-
tles, do thou commit to able men, and appoint them
as bishops to the several churches under thee;” so
Dr. Hammond. “I think there is no foundation for
all this in the text;” Whitby, in doco—E, H.]—We
avoid this difficulty when we simply so interpret the
exhortation, that Timothy should care for the trans-
mission and confirmation of the gospel in the con-
gregation, through other qualified teachers (Lehr-
organe),
Ver. 8. Thou therefore endure... of Jesus
Christ. After what has just been said, the Apostle
proceeds farther to the express exhortation to suffer
for the cause of the Lord. Συγκακοπάϑησον, suffer
with; the true reading, instead of the Recepta, ob
οὖν κακοπάϑησον ; which, through the superfluous
repetition of the ob ovy (ver. 1), gives a flat, cum-
brous sense. The word κακοπαϑεῖν (comp. ver. 9,
and chap. iv. 5) is also often used, by the classical
writers, of the fatigues, burdens, and deprivations
which are connected with military service, Under
three distinct figures tne Apostle now places before
_
Timothy his Christian calling. The first is that of
a soldier, Serving, as such, under the banner of
Jesus, he must feel bound partly to endurance and
partly to abstinence. Terrot.., Ad Martyres, cap
3, p. 138, Edit, Rigalt: “ Wemo miles ad bellum cum
deliciis venit, sed de papilionibus expeditis et sub-
strictis, ubi omnis duritia, ¢~bonitas et insuavitea
consistit,” Also elsewherc Tim. i. 18; vi. 12;
1 Cor. ix. 7; 2 Cor. x. < 5; and especially im
Eph. vi, 12-18, is the same ¢gure employed by tlie
Apostle,
Ver. 4. No man... that he may please
him that, ὅσ. As the soldier, especially when in
active service—é orparevéuevos—must bear more
than others, so, still farther, has he less freedom
than others to do everything he may wish, Ἐμπλέ:
κεται signifies, especially, entanglement in something
hindering and obstructing (mp. 2 Peter ii, 20),
By πραγματεῖαι (comp. Luke xix. 13), we mus‘ not
think exclusively of lawsuits, but especially of tusi-
ness affairs, and generally of all those occupations
which the support of daily life renders necessary, but
which also are wholly irreconcilable with a faithfu}
fulfilment of the duties of a soldier, Amongst the
ancients, the unnatural combination of one line of
activity with another was forbidden by positive laws,
Ampros. De Offic, libr. 1, says: “ Qué imperatoré
militat, a susceptionibus litium, actu negotiorum
forensicum, venditione mercium prohibetur humanis
legibus.’—“ He who fights for the Imperator, is pro-
hibited by human laws from litigation, the pursuit of
forensic affairs, the sale of merchandise.” [Dilitares
viros civiles curas arripere prohibemus. Quoted by
Whitby.—E. H.]—The sole calling of the στρατιώτης
is that, through the faithful performance of his duties,
he please the commander, tw στρατολογήσαντι ; 1. e.,
the commander-in-chief. The Catholic Church (Ro-
man) has interpreted this prescript literally, in that
it has forbidden the clergy, peremptorily, a certain
number of unclerical occupations (see Watten’s
Kirchenrecht, 5th ed., Bonn, 1831, p. 398). On the
other hand, upon the Protestant side, the following
application was characteristically given to this pas
sage by Melanchthon: “Ita vult ministrum Evan-
gelit totum servire proprice vocation et non ingerere
se in alienos, in gubernationem politicam. Non
habeat minister Evangelit alterum pedem in templo,
alterum in curia.” (“So he wishes the minister of
the gospel to serve in his own vocation unreservedly,
and not to engage in outside affairs, in political man-
agement. Let not the minister of the gospel have
one foot in the temple and the other in the ewria.”)
If we ask in what way the Apostle himself has, in
his own example, explained this his prescript, then
it becomes plain that it must be understood not
absoluté, but cum grano salis, Paul also, while
working with his hands, has eaten his own bread
(Acts xx. 84; 1 Cor, iv. 12; 70., ix. 6); and cer-
tainly he will not have given this counsel to Timothy
unconditionally. But, assuredly, special tact and
wisdom are necessary so to manage the inevitable
cares and occupations which daily life brings witb it,
that the cause of the kingdom of God shall be there-
by in no wise injured, but rather can gain advantage
from their results; as was the case actually with
Paul himself, who found occasion, in his own activ.
ity, to set forth his example to the community for
imitation (see 2 Thess. iii. 6-9).
Ver. 5. And if a man also strive for mas
teries, yet is he not crowned except he strive
lawfully. The Apostle develops now, yet farther
04
THE SECOND EPISTLE TO TIMOTHY.
the same thought in the form of a second figure.
To strive, is not synonymous here with στρατεύεσϑαι,
but is an expression borrowed from the Greeks
(ἀϑλεῖν), to which he alludes also in 1 Cor. ix. 24
and 2 Tim. iv. 7, 8 (comp. Heb. xii. 1). It is not
enough, he wishes to say, that a man shall himself
only take part in the contest, indifferent how, in
other respects, he carries himself; but, chiefly and
before all that he conduct himself according to the
laws of battle, since without this he can lay no claim
to the honor of being crowned. He who fights
against the laws of the contest, forfeits his crown ;
vouluws ἀδλήσῃ = conformably to the laws. The
specific, not tropical sense, is as follows: The minis-
ter of the gospel dare not arbitrarily exempt himself
from this or that portion of his task, or even direct
his activity according to his own discretion ; not the
bias of his own heart, but the will of the Lord alone
must be his standard ; so that, without this, it is im-
possible for him to hope for His approval and recog-
nition.
Ver. 6. The husbandman that laboreth
must be first partaker of the fruits. The third
figure, borrowed from the husbandman, develops
once more the same idea, though in a measure, in-
deed, upon another side. Here, too, there is no
promise (De Wette), but an exhortation, grounded
upon a comparison with the yewpyds. Κοπιῶντα is
put forward with emphasis, for a proof that the
Apostle is speaking of a privilege which is accorded
exclusively to the laboring, but in no wise to the
not-laboring husbandman. There must be work
especially with persistent exertion, if one will—what
every husbandman naturally wishes—actually gather
the fruits of his field. The question only is, in what
sense πρῶτον is to be taken, and with what this
adverb is to be combined. Not in the sense of
ita demum (Heinrichs; also the Dutch translation) ;
as little as an hyperbaton = τὸν γεωργόν κοπιῶντα
πρῶτον, «.7.A.; but that also it be connected with
μεταλαμβάνειν, and considered equivalent to first,
before all others. The Apostle will say, finally, not
every husbandman, but he only who labors with
assiduity, must first, before all others, enjoy the
fruits of his labor. If, consequently, Timothy will
claim this privilege for himself, there must be un-
remitting toil upon his part ; just as above, in ver. 5,
his coronation was made dependent upon lawfully-
conducted contests. That, for the teacher, the right
of a suitable support upon the part of the commu-
nity exists, is without doubt a Pauline thought (see
au ix. 7, e¢ seq.) ; this, nevertheless, is not taught
re.
Ver. 7. Consider what I say, &c. Accord-
ing to De Wette, this exhortation is apparently super-
fluous, since the foregoing comparisons were easy
for Timothy to understand. ‘But the sense of
the verse is not meant to enlighten the understand-
ing of Timotheus as to the meaning of the meta-
phors, but as to the personal application of them ;”
Conybeare and Howson. Hence, also, it is not
necessary to adopt the notion (Mosheim, Michaelis),
that some secret sense lies hidden under the fore-
going comparisons—And the Lord give thee
understanding in all things. This reminder is
here all the more appropriate, since an unspiritual
understanding of the prescripts of the Apostle, κατὰ
dnrér, not κατὰ διάνοιαν, was certainly possible, but
not desirable for the community. For the rest,
these words, although they refer exclusively to the
foregoing, make nevertheless an appropriate transi-
tion to what follows (vers. 8-18); in which verses
the Apostle names various motives which should ἀθ
termine Timothy to the true fulfilment of the duty
which hitherto had been pressed upon his heart.
Ver. 8. Remember that Jesus Christ, of
the seed of David, raised from the dead, &c.
First motive: remembrance of the resurrection of
Jesus Christ. Paul directs the view of his friend
and pupil back to that great event which is ‘ne
foundation of all faith and of all hope of Christians
(comp. 1 Cor. xv. 12-20). He should hold Jesus
Christ in remembrance (here, where there is occa-
sion to speak of the Lord as an historical person,
not the name of office—Christ—but the individual
name—Jesus—stands first), not in general, but here
especially the risen from the dead (ἐγεγερμένον, not
ἐγερϑέντα). Through the addition, of the seed of
David (comp. Rom. i. 3), not the lowliness of ike
person of the Lord, also not His Dfessianie ἀτρ-
nity (uther), but simply His human descent, His
origin is denoted, and truly, indeed, with indirect
“polemic” against the docetic error of false teach-
ers; and upon this circumstance special stress is
laid, because Timothy could perceive from it that
Jesus Christ, although man of flesh and blood as he
himself, nevertheless was raised from the dead; and
this could contribute, amid the feeling of his own
weakness, to his consolation and encouragement.
“ Hane unam genealogiam a Timotheo vult attendi,
que argumento est Jesum esse Christum.;” Bengel,
—According to my gospel (comp. Rom. ii. 16;
xvi. 25; 1Tim.i.11). That Paul is thinking here
of the gospel of Luke (Jerome, Baur), is wholly un-
proven. Not without indirect polemic against the
preaching of those who do not place the resurrection
of the Lord in the forefront, or who reject it de-
cidedly, Paul speaks here so expressly of it, since
his train of thought occasious him now, in what fol-
lows immediately, to speak of his own person.
Ver. 9. Wherein I suffer trouble ... unto
bonds. A second motive for Timothy. He should
direct his look not only backwards, but also around
him, to the example of his own teacher and fellow-
soldier.— Wherein ,; for the sake of which—the gos-
pel—ey &, ‘‘cujus annuntiandi munere defungens ;”
Beza.—I suffer, κακοπαδῶ (comp. ver. 3).—LZven
unto bonds, μέχρι δεσμῶν. His present bonds are
the wltimus terminus ad quem, whither his suffering
has gone on until now Coie Phil. 11. 8), μέχρι
Savarov.—As an evil-doer. ‘“ Jfalum passionis,
ae si precessisset malum actionis ;” Bengel. The
word κακοῦργος, which occurs besides only in the
gospel of Luke (chap, xxiii. 89), sounds very well in
the mouth of the Apostle, who had so fine a feeling
for honor and shame, just to express the nature of
his own position ; and this so much the more, since,
at the latest, his case had taken an unfavorable turn
(comp. chap. iv. 16, 17).—But the word of God
is not bound. Parenthesis, in which the Apostle
gives account of what serves especially for his en-
couragement amid his heavy sorrows.— The word of
God ; designation of the gospel, specially upon the
side of its Divine origin (comp. 1 Thess. ii. 13); not
of the Holy Scriptures in general, nor of the Divine
promises in particular.—Is not bound, od δέδεται,
Antithesis to his own imprisoned estate, τρεχέι (2
Thess, iii. 1). The gospel is preached in spite of the
imprisonment of Paul, not through himself (as De
Wette explains, while he appeals for his interpreta.
tion to Acts xxviii. 31, for we have to do here with
the second imprisonment), but through othera,
CHAPTER II. 1-13. 98
[
Ver. 10. Therefore... glory. διὰ τοῦτο:
therefore, because the word of God is not bound,
The unimpeded course of the gospel is to the Apos-
tle a new proof of its all-embracing power; and the
thought inspires him to suffer willingly for a cause
which otherwise might seem lost. The additional
clause, for the elect’s sake, must thence be un-
derstood not as a new ground, but as a more definite
statement, By the ἐκλεκτοί, we must think here
exclusively just as little of those to whom the gospel
is not yet preached, as of those who have already
received it (comp. Titus i, 1), The conception is
rather to be taken generally. For their sakes he
endures all. Ὑπομένω denotes not only passive
endurance, but steadfastness, as of a soldier on the
attack of the enemy (Wiesinger). It is not so evi-
dent what the Apostle means thereby, when he adds
yet, that they may also obtain the salvation
which isin Christ Jesus with eternal glory.
They also, καὶ αὐτοί; as now already the Apostle
himself, upon his part, was conscious of the σωτηρία
in Christ. It is nevertheless a question, in what way
the sorrow of the Apostle could serve to the further-
ance of the same end with the ἐκλεκτοί, That he
regarded his own suffering as in no way sin-extin-
guishing, requires indeed no special mention. The
view, further also, that he wishes only to express the
salutary influence which the consideration of his
ὑπομονή would exert upon the ἐκλεκτοί (De Wette,
Huther), will not fairly satisfy us. Certainly it is
better, if we paraphrase his thoughts thus: that he,
amid all the burdens of his calling, endured, without
yielding up the high task of his life, that thereby
the elect of God might be partakers of the σωτηρία
in Christ, through his persevering, continued preach-
ing (comp. Acts xiii, 48), This σωτηρία is here
united with its highest reach—erd δόξης αἰωνίου.
“Cum gloria eternd. Hoe finis est salutis, quam
in Ohristo consequimur, salus enim nostra est, Deo
vivere, que incipit a regeneratione nostra, absolvitur
autem plena nostra liberatione, quum nos Deus ex
mortalis vite erumnis eductos in reynum suum col-
ligit. Ad hanc salutem accedit participatio calestis
adeoque divine glorie. Ergo wt Christi gratiam
amplificaret, nomen ceterne gloria saluti apposuit ;”
Calvin,—[‘‘ With eternal glory. This is the reach of
the salvation which we obtain in Christ. For our
salvatica is to live to God, which begins from our
regeneraticn, but is completed in our full deliver-
ance when Gud gathers us from the calamities of our
mortal life into His kingdom. Participation of
heavenly and 80 of divine glory happens to this sal-
vation. Therefore, that he may magnify the grace
of Christ, he adds the name of eternal glory to sal-
vation.”
Ver. 11. It is a faithful saying, &c. Finally,
the Apostle adduces a third motive. He directs the
look of Timothy forward to the reswlts which are
connected in the future as well with the faithfulness
as with the unfaithfuluess of the servant of Christ.
Faithful is the word, must not, as 1 Tim. iv. 9, be
referred to the preceding, but, as 1 Tim. i. 15, to the
immediately following. The Apostle strengthens a
general thought, and γάρ is equivalent to indeed.
“The recent interpreters consider the following sen-
tences, corresponding to each other, as strophes from
a churck hymn, respecting which, again as before,
nothing more can be said than that the passage
answers thoroughly well for a hymn, but it cannot
de proved to have been taken from one; (Mat-
thies), But if, now, the word: do not constitute a
portion of an old Christian church song, surely they
deserve to be employed as the text of a Christian
hymn.—For if we be dead with (him), we
shall also live with (him). A genuine Paulina
thought. It is known how (amongst other places,
Rom, vi.) the whole Christian life is comprehended
under the category of a dying and rising again with
Christ, Not only the outward resemblance, but alsa
the personal fellowship of the Christian with the
Lord, is here meant; and, indeed, he speaks of a
death and life in a spiritual sense, not in a pure
natural sense. Yet the spiritual dying must cer-
tainly attain to such height, that we must be pre-
pared, if necessary, to renounce our natural life for
the sake of the Redeemer; while, on the other hand,
the true spiritual life which is enjoyed here in conse.
quence of that spiritual dying with Him (raitst. rbens)
issues in a personal participation of the blessed life
in eternity.
Ver. 12. If we suffer, we shall also reign
with (him). (Comp. Rom. viii. 17; Eph. ii. 6.)
Not suffering wholly in general, but with Him, σὺ;
αὐτῷ, is here meant. Reigning with Him is some-
what the same with the phrase, “to reign in life”
(Rom. v. 17), when, indeed, the Messiah’s kingdom
shall be revealed in its full glory—On the other
hand, if we deny (him), he also will deny us.
Perhaps an allusion to the Lord’s own words, Matt.
x. 88; Mark viii. 88; to which also 2 Peter ii. 1;
Jude 4, seem to hint. To deny Christ, is, in gen-
eral, to be ashamed of Him by word or deed. Here,
with special reference to the work of the minister of
the gospel, to be ashamed, through fear of men, to
confess Him freely. He who is guilty of this, finds
his sentence already recorded (Matt. vii. 28).
Ver, 18. If we believe not, &.; not in gen-
eral, but are unfaithful to our holy calling, and to
the vows made before the Lord. That condition is
meant, indeed, which constitutes the ground of the
denial of the Lord just referred to, “St abnegamus ;
ore, st non credimus: corde ;” Bengel.—Yet he
abideth faithful (comp. Rom. iii. 3, 4). He will
not, as we in like case, become untrue to Himself.
For he cannot deny himself (see Critical re-
marks). It is a gross misunderstanding to interpret
this last reminder as a word of consolation: in any
such sense as this:—if we, from weakness, are un-
faithful, we may calm ourselves with the thought
that He will not break His word; and that, notwith-
standing it, His faithfulness to us will be forever
confirmed. In a certain sound sense this thought is
certainly true; but the connection of the discourse
here plainly shows that the Apostle will warn with
emphasis, and, in other words, will say: Fancy not,
if thou art unfaithful, that the Lord’s punishment
will fail. He is just as faithful in His threatenings
as in His promises. He remains ever like Himself,
and can also just as little endure the unfaithful, as
He can allow the faithful to go unrewarded (comp.
Heb. ii. 3; John iii, 20).
DOCTRINAL AND ETHICAL.
1. The prescript of the Apostle in ver. 2 is spe
cially weighty on this account, because a very sig-
nificant hint is given for the true relation between
Scripture and tradition. Certainly it is true that ar
apostolic tradition existed before and also apart from
the New Testament; so that, in a certain respect, it
96
THE SECOND EPISTLE TO TIMOTHY.
can be said that the Church has not to thank Scrip-
ture for its origin, but was established independently
of it. It was this truth which orthodox Protestant
theologians have only too often forgotten, but which
has been handled, amongst others, by Lessing, with
power and good success. On the other side, it is
also equally certain that we would not know and
authenticate purely the apostolic tradition, if, early,
a Seripture had not been at hand, in which it was
deposited, and unless this Scripture were the neces-
gary corrective, by which all that presents itself to us
85. tradition must be proved, and also according to
which it must become ever modified.* In the gos-
pel of John (chap. xxi, 23), we have the earliest
proof in point—how impure tradition already in the
earliest age would become, were it not fastened in
Scripture, and even explained thereby. The pub-
licity which the Apostle here palpably claims for the
pure transmission of his original doctrine, stands,
moreover, in noticeable contrast over against the
veil of the mysterious, in which false teachers fre-
quently envelop their doctrines,
2, As the threefold figure of the soldier, the
athlete, and the husbandman, presents to view the
calling and the burdens in the life of the minister of
the gospel, so also the calling of each individual
Christian, at all times and in all places, admits easily
its reapplication,
3. The high value which the Apostle attributes
to the bodily resurrection of the Lord, here and in
other passages, is, in a remarkable way, in contrast
with the spiritualistic and indifferentistic evaporiza-
tion of this chief article of the gospel, on the side
of the modern speculative rationalism of our days.
4. “The word of God is not bound.” Through
this thought, which is applicable in the widest sense,
the peculiarity of the gospel in opposition to every
human institution, even to the law of Moses, is
devoted, as well also as its rapid and unhindered
spread is explained ; while its future conquest over
every, even the greatest obstacle, is guaranteed.
5. The suffering of the witnesses for Christ was,
and is at all times, one of the most powerful agen-
cies for the furtherance of the gospel (comp. Phil. i.
12-14; Col. i. 24; 2 Cor. i. 5-7). “The sorrow as
well as the consolation of a minister of the gospel,
as of a leader in Christ’s contest, extends to other
Christians for consolation and welfare. Hig sorrow,
in this, that each suffering for Christ, in and with
Christ, is a victory ; while persistent strength of faith
in fierce battle overcomes sin and the world in them,
the spectacle is the consolation of all who behold
their conflict, and who fight after them. And while
the witnesses for Christ again are consoled, now also,
according to the deeper experience of life, a rich
source of comfort and power streams forth from
them into the hearts of others ;”” Gerlach.—Com-
pare Vinev’s beautiful essay upon Col. i. 24: “ Le
Jidéle achevant les souffrances de Jésus Christ,” in his
Etudes Evanyéliques, pp. 112-146,
HOMILETICAL AND PRAOTIOAL.
What and how the Christian shall suffer for
Christ—The holy calling of the minister of the
Lord: (1.) The extent of this calling (vers. 1-- 7).
Presented under figures (a) of the soldier, (Ὁ) the
* [An important principle, well stated.—E. H.]
athlete, (c) the husbandman,; (2.) motives for the
exercise of this calling (vers. 8-13): (@) a look back.
wards (ver. 8), (6) a look around about one (vers, 9,
10), (6) a look forwards (vers. 11-13).—The grace of
the Lord Jesus Christ the true strength of His own,
—Even the best Christian needs, like Timothy, con.
stant strengthening.—Scripture and tradition.—The
worth and the want of worth of tradition,—The
Christian teacher a soldier of Christ: (a) The enemy
against whom, (6) the Leader under whom, (5) the
weapons with which, (d) the crown for which he
strives.—The inevitable, necessary self-denial which
is bound up with the service of the Lord.—What
the Christian teacher can learn from the husband-
man: (1.) No fruit without labor; (2.) no labor
without reward.—Hold in remembrance, that Jesus
Christ is risen from the dead: (1.) Why shall this
be thought of? This recollection gives power to
work, to endurance, to conflict, to dying; (2.) how
shall this be thought of? Continually, faithfully (in
a believing spirit), in joyful hope.—The word of
God is not bound, (1.) to any person who preaches
it, (2.) to any form in which it is preached, (8.) to
any time, place, or other circumstance.—The suffer-
ing of the ministers, the gain of the congregationa,
—Through dying to life, through enduring to reign-
ing, through denial to being denied.—The thought
of the faithfulness of the Lord an inestimable con-
solation for His own, but likewise a most earnest
warning.—The great antithesis and the inner con-
nection between the this-side and the beyond-side in
Christian life—The higher the calling, so much: the
heavier the responsibility. —He who will win the
highest, must also venture the highest.—The faith-
fulness of the Lord not bound to our unfajthful-
ness,
Starke: Bibl. Wirt.: Christians must not only
stand by Divine truth, but they must do their utmost
that it be transmitted to posterity, upon which
account they should support churches and schools,
and should help care for their preservation (2 Thess.
ili, 1)—-CrawEr: Beautiful evidence of three main
articles of the Christian faith: that Christ is true
man, born of the seed of David, was really dead, and
is really risen from the dead (Luke xxiv. 6, 7).—
Hepincer: The suffering and glory of Christ in
common with His members.—It belongs to the mys.
tery of the cross of Christ, that, the more purely any
one preaches it, the more persecution, or at least
evil report of the doctrine, he experiences on ac-
count of it—Qursnet: Happy, and eternally glori-
ous, are different.—That God gives eternal life to
them who, for the sake of Christ, die the martyrs
death, no oue doubts; but that every Christian ig
under obligation to die with Christ through the mor.
tifying of his own pleasures and desires, and to put
to death his former sins through the martyrdom of
penitence, is not believed, and yet it must be be
lieved just as much as the other,
Hevsner: God has formed for Himself, out of
weak and despised ones, the strongest instruments.
—No human power can suppress the word of God,
or hinder its course.—No rejected person will be
able to complain to the Lord, and sav He has not
kept His word. ᾿
Lisco: What adorns the minister of Christ 3.--
Be faithful even unto death_—The picture of a good
soldier of Christ: (1.) His quality (vers. 1-7); (2.)
his encouragements and strenthenings (vers, 8-13).
—Wholly to Christ do we belong in life, suffering,
and dying.—OF the conflict and of the crown of the
OHAPTER
II. 14-26, 91
Christian—Patuer: The entire pericope, as an ad-
monition to Christians, confirmed.—Scuriper; The
confirmation solemuity a farewell solemnity: (1.)
What is the home we thereby leave? (2.) what is
the strange land into which we are introduced ? (8.
what stag’ is thercby given into our hands ?—Ver. 8
appropriate especially to the Festival of Easter οἱ
the Sunday following.
Vv.
Directions to Timothy how he may become further efficient in the preservation
of the truth, and in his conflict with error,
Cu. II. 14-26,
14 Of these things put them in remembrance, charging them before the Lord!
that they strive not about words’ to πο" profit, but to the subverting of the
hearers. Study to show thyself approved unto God, a workman that needeth
not to be ashamed, rightly dividing the word of truth. But shun the] profane
and vain babblings: for they will increase unto more ungodliness tee they will
fall into a greater measure of ungodliness]. And their word will eat as doth a
canker: of whom is Hymeneus and Philetus; Who concerning the truth have
erred, saying that the resurrection is past already; and overthrow the faith of
some. Nevertheless, the foundation of God‘ standeth sure [the firm foundation
of God standeth], having this seal, The Lord knoweth them that are His. And,
Let every one that nameth the name of Christ [the Lord]* depart from iniquity.
But in a great house there are not only vessels of gold and of silver, but also
of wood and of earth; and some to honour, and some to dishonour. If a man
therefore purge himself from these, he shall be a vessel unto honour, sanctified,®
and meet for the master’s use, and prepared unto every good work. Flee also
youthful lusts: but follow righteousness, faith, charity, peace, with [all ?]’ them
that call on the Lord out of a pure heart. But [the] foolish and unlearned ques-
tions avoid, knowing that they do gender strites. And the [a] servant of the
Lord must not strive ; but be gentle unto all men, apt to teach, patient [of evil],
In meekness * instructing those that oppose themselves; if God peradventure
will give them repentance to the acknowledging [in reference to the knowledge]
of the truth; And that they may recover themselves [awake to soberness] out
of the snare of the devil, who are taken captive by him at his will.
15
16
17
18
19
20
21
22
23
24
25
26
1 Ver. 14.—[rod κυρίον ; so Recepta, Lachmann, Tischendorf. The Sin. has @eot.—E. H.]
2 Ver 14.—py λογομαχεῖν, instead of λογομάχει. It is difficult to decide upon the proper reading here. The reader
is referred to the critical comment upon the verse. [Lachmann puts a full period after κυρίου, and thus connects the
first clause of the sentence with the preceding section. The new section would thus begin with μὴ λογομάχει. I cone
fess to a preference for this latter arrangement, eis οὐδ., «.7.A.—E. H.]
3 Ver. 14.—[The critical editions, and the Sin., read éri.—E. H.]
4 Ver. 19.—[7. Θεοῦ. Sin., τ. xupiov.—E. H.]
5 Ver. 19.—[A. C. A. G., Tischendorf, Lachmann, Cod. Sin., κυρίου instead of Xpiorod.—E. H.]
6 Ver, 21.—The Recepia has a connecting καὶ after ἡγιασμένον, which is omitted properly by the critical editors,
omitted also in the Sin.
7 Ver, 22.—[{Lachmann, on the strength of A. C. G., has πάντων after pera.—E. H.] ᾿ : ᾿
8 Ver. 25.—[Recepta, πραότητι. Πραύὔτητι, Lachmann, Tischendorf, Sin. ; in fact, the Recepta is entirely exceptional
here.—E. H.]
nition refers back to vers. 11-13, since the recoliec-
tion of the great judgment in the glorious appearing
of the Lord is preéminently fitted to hold any one
EXEGETICAL AND ORITICAL.
Ver, 14. Of these things put them in re-
membrance, ταῦτα ὑπομίμνησκε. With these words
a new part of the Epistle begins, which runs through
tc the end of this chapter, If the Apostle, in the
first half of the second chapter, exhort Timothy to
vatient suffering, now he rouses him to vigorous
setion, and communicates directions to him on the
manner and way in which especially he shall act
against false teachers. The beginning of the admo-
back from every insignificant strife of words. The
question whether the immediately following words,
διαμαρτυρόμενος ἐνώπιον τοῦ κυρίου, belong to the
preceding, or to the following μὴ λογομαχεῖν, de
pends upon another, viz., whether the reading here
of the Recepta be genuine, or whether, with A. Cy
Vulgat., Ital., ith., and the Latin church-fathers,
we must read Aoyoudxer; which last reading Lack
98
THE SECOND EPISTLE TO TIMOTHY.
mann also has adopted, and Matthies and Huther
defended. In this event, the words διαμαρτ. ἐνώπ.
τοῦ κυρ. must be referred to dmouluynone. We
believe, nevertheless, that the usual reading, μὴ
Aoyouaxeiv, as well on account of the number as of
the weight of the witnesses, deserves the preference,
and that this latter was what Timothy should testify
to lis hearers, ἐνώπιον τοῦ κυρίον. The admonition,
not to strive about words, was more appropriate
and necessary for the surroundings of Timothy, than
for Timothy himself. The λογομαχίαι (1 Tim. vi. 4)
were much sought after and liked by the heresiarchs
of those days, since, through their dexterity in dis-
putation, they endeavored to win for themselves the
reputation of deep thinkers and forcible rhetoricians ;
ggainst which folly, and the obscuration connected
with it, the Apostle has already, earlier, declared
himself (1 Cor. i. 11). The desire to engage in such
controversies could easily enough transfer itself from
the false teachers to the congregation, in which event
it must feel itself impelled naturally to enter the lists
in behalf of some party, and it isin so far forth not
necessary to consider this exhortation as directed
exclusively to a teacher. The reason why Paul op-
poses this perversion with so great emphasis, appears
from what immediately follows: to no profit, but
to the subverting of the hearers. This is also
an oppositional addition of an entire proposition, in
which the foregoing exhortation is enforced through
a more definite statement of the nature and result
of the said λογομαχεῖν. It does not breed the slight-
est advantage (χρήσιμος only here; comp. the ζητή-
σεις ἀνωφελεῖς κ. μάταιοι, Titus iii. 9), but, on the
contrary, direct harm, since it calls forth just the
reverse of the desired oixodouh. Καταστροφή =
καδαίρεσις (2 Cor. xiii. 10), subversion, perversion,
corruption, since in this way only vanity and caprice
are awakened, and schism is nourished, which in-
deed is not the conscious aim, but is, nevertheless,
the inevitable result (ἐπὶ) of the deplorable Aoyo-
μαχεῖν.
Ver. 15. Study ἴο... which needeth not
to be ashamed. After the Apostle bas now point-
ed out to Timothy the evils he has to contend with
in his sphere of action, he tells him what he must,
in his own person, seek to accomplish.—Study,
σπούδασον; be zealously affected thereto. “ Ver-
bum conveniens characteri totius epistole ;” Ben-
gel—To show thyself approved unto God.
Δόκιμος = spectatus, probatus; to be taken here
absoluté, not to be connected with the following
ἐργάτην. Παραστῆσαι τῷ Θεῷ (comp. Rom. vi. 18,
16), not only = εὐάρεστον εἶναι τῷ Θεῷ, but so that
he become manifest to God as δόκιμος. In what
character he must address himself to the service of
God, appears from the words which immediately fol-
low: a workman, &c. Ἐργάτης, also Phil. ili. 2;
2 Cor. xi. 13, is used of labor in the field of the
kingdom of God. ᾿Ανεπαίσχυντος, he who is not
ashamed of His cause (comp. Phil. i. 20; 1 John ii,
28); strictly, barefaced, impudent ; hence, one who
does not expect confusion. “Cui sua ipsius con-
scientia nullum pudorem incutiat.” Others explain:
one who, without being ashamed of himself, comes
forward freely for the cause of the Lord, as in chap.
t. 8, which explanation is less supported by the con-
vext than the foregoing—Rightly dividing the
word of truth. A more precise designation of
the laborer “ approved unto God,” which has made
much trouble for the interpreters of every age. The
word of truth can be, naturally, nothing else than
the gospel which Timothy preached. ’OpSoromeiy
rece secare ; strictly, to cut in the true direction
In respect, now, of the question in how far this con
ception can be applied to the λόγος τῆς dAndelas,
we must certainly agree with De Wette, when
he says that, without proof from usage, men
have had in their minds the dissection of an
animal offered in sacrifice, or of the cutting up
of bread upon the part of the οἰκόνομος. His own
view, however, that the metaphor is borrowed
originally from ploughing, admits just as little ὁ;
satisfactory proof as the other supposition, that
the figure is taken from the work of the carpenter
(Conybeare and Howson). It was likewise entirely
arbitrary when certain church-fathers (Chrysostom,
(Ecumenius, Theophylact) were pleased to have
thought of the cutting off of what was foreign, or
of false teachers; and, least of all, is there any
ground here (Calovius, Olshausen) for supposing that
the correct distinction between the law and the
gospel is enjoined. If we weigh all maturely, De
Wette’s interpretation will, in the end, have the
most in its behalf (comp. καινοτομεῖν, nova via ince-
dere). As the farmer, when he cuts crooked fur-
rows, injures his field, so also the minister of the
word, who does not rightly deal with it. That also
which Paul bere desires of Timothy, is just the re-
verse of the καπηλεύειν τὸν λόγον τοῦ Θεοῦ (Gal. ii.
14; 2 Cor. ii. 17); and the old church-fathers were
in so far forth right when they used, now and then,
ὀρϑοτομία in the sense of ὀρϑοδοξία. In any event,
there is here an opposition to heterodidaskalia, no
prescript for the practical conduct of Timothy, which
must be wholly adjusted to the word of God.
Ver. 16. But shun ... unto more ungodli.
ness. Of profane, empty chattering (see Observ. on
1 Tim. vi. 20).—Shun, περιΐστασο, avoid ; strictly,
go out of the way of (comp. Titus iii. 9). Why we
must go out of the way of this, the immediately fol-
lowing phrase shows: for they will increase
unto more [fall into a greater measure of ] uns
godliness. ᾿Ασεβείας is to be understood here ag
genitive, dependent upon ἐπὶ πλεῖον ; and the entire
expression is to be considered not merely a warning,
but also a prophecy, as chap. iii. 18. The Apostle
speaks of error itself, not of loose babbling (Luther),
and especially shows how apparently pure theoretic
error has nevertheless a pernicious practical tendency,
Ver. 17. And their wo1d will eat as doth
a canker. ‘The blessed Luther has translated,
γάγγραινα by cancer (Arebs), but it signifies a still
more miserable evil; because he who is afflicted
with cancer can still nevertheless preserve bis life
from ten to twenty years; but he who is smitten
with gangrene dies in a few hours, if the limb
wherein the disease is be forthwith not cut off; for
it deprives one limb after another of life and sensa-
tion, through the entire body. The Greeks call this
disease, usually, σφάκελον, and amongst us it is
named gangrene” (kalte Brand); Starke. The
lertium comparationis is the extensive and intensive
spread of the disease in the body of the entire con-
gregation. Jerome, in the Commentary upon the
Epistle to the Galatians: “ Doctrina perversa ab
uno incipiens, vix duos aut tres primum in exordio
auditores invenit, sed naulatim cancer serpit in cor.
pore."—Hymeneus and Philetus. [‘ That these
two were Gnostic teachers, none of the ancients do
insinuate; nor did the Gnostics teach that the
‘resurrection was past already,’ but that the flesk
was not fit to rise,” &c.; Whitby. We should be
CHAPTER
Π. 14-26. 99
eautious in making assertions about Gnosticism in
the apostolic age. The Gnostic temper was in being
then, but how much of it had come to the surface
under a distinctly Christian form is still an obscure
matter. Cf. Gippon, vol. i, chap. 15; Baur, Ohrist-
liche Gnosis, p. 36 sqgg.—E. H.] Hymeneus, men-
tioned also in 1 Tim. i. 20, remained in his error;
the other (an ordinary nomen proprium, see Wet-
stein on the place) is not known farther.
Ver. 18. Who concerning the truth have
erred, οἴτινες περὶ τὴν ἀλήϑειαν ἠστόχησαν ; lit-
erally, who, in respect of the truth, have missed the
way (De Wette); comp. 1 Tim. vi. 21 (ἀστοχεῖν ;
strictly, to lose or miss the good). Wherein the
core of their error consisted, the Apostle states in
the words: saying that the resurrection is
past already. The resurrection can only be the
resurrection of the dead bodies, which Paul, upon
the ground of our Lord’s own words (John v. 28,
29), teaches us to expect at the end of the pres-
ent dispensation, simultaneously with the personal
parousia of the Lord (see 1 Cor. xv. 53, 54; 1
Thess. iv. 13-18). It is also in the meanwhile evi-
dent, from 1 Cor. xv. 12, that already, very early, in
the congregation, there were persons to whom this
apostolic doctrine was offensive, and who either de-
nied it, or, through a false spiritualism, avoided it.
The view (Baur) is consequently wholly superfluous,*
that there is here ἃ pointed reference to Marcion,
which, in that case, still further, would be a proof
against the genuineness of the Epistle. In so far as
we can learn the very earliest Gnosticism from the
genuine Epistles of Paul, the view contains noth-
ing improbable that already in the Apostle’s time,
at Ephesus and other places, false teachers ap-
peared, who understood, what the gospel teaches of
a resurrection in the specific sense, of a spiritual
resurrection to some higher gnosis, or also to a new
life in fellowship with Christ, and misapplied perhaps
even expressions of the Apostle, as Rom. vi. 3; Eph.
ii. 6, and other passages, for the purpose. They found,
indeed, amongst the Essenes and Therapeutew, and
still more amongst the Sadducees, manifold points of
contact, and they stood, through their morbid ideal-
ism, in principial opposition to the healthy and
vigorous realism of the apostolic preaching [ Predigt
= κήρυγμα, the thing preached.—K. H.], while they
also overthrow the faith of some. The hope
of the future resurrection was indeed an essential
factor of the Christian faith, and Paul always laid
the greatest stress upon it (comp., e.g., Acts xxiv.
15). The denial of the future resurrection must also
lead to a perversion of the fact of the resurrection
of Christ, which had already taken place, and shake
to its foundations the whole fabric of the Chris-
tian faith (ἀνατρέπειν, Vulg., labefactare), especially
amongst the ἀμαϑεῖς and ἀστήρικτοι, of whom there
8 mention in 2 Peter iii. 16.¢
Ver. 19. Nevertheless, the foundation of
God, &. “ Paulus ingressus in hanc tristem com-
memorationem de dissipationibus Ecclesiee, opponit
consolationes duos, alteram publicam, alteram perti-
nentem ad singulos ;” Melanchthon. It is as if the
Apostle were feeling the need of encouraging him-
* (Baur liked to find support for his theory of a later
date for the composition of some of the Epistles (this
amongst the rest) in such allusions and hints, often en-
tirely without reason.—E. H.] ᾿ ᾿
t [Probably the two errors which our expositor here
names as separate explanations of this passage should be
united.—W.]
self, together with Timothy, with a nevertheless, like
that of Asaph (Ps. Ixxiii. 1). The firm foundation
of God, however (ὁ μέντοι στερεὸς ϑεμέλιος τοῦ
Θεοῦ), the hard foundation-stone, the firm foundation
laid by God Himself. It is incorrect to maintain
that ϑεμέλιος here = οἰκία ; rather, the foundation
of the building must be understood, although with
the firmness of the foundation, the firmness like
wise of the building itself is secnred. Apparently
the Apostle here refers to the latter, and one can in
so far forth say that the ϑεμέλιος τοῦ Θεοῦ denotes
nothing else than the congregation founded by God
Himself. “But Paul designates this as ϑεμέλιος,
not because this expression means in itself ἃ build.
ing, but in so far as the congregation, as it has been
established originally by God, forms only the sub-
structure of the edifice, which is to be gradually
completed ;” Huther. So all becomes intelligible
enough ; and it is just as useless as it is arbitrary to
think here, by ϑεμέλιος, of believers in general
(Chrysostom), or of the entire evangelical truth
eet or of the doctrine of the resurrection
Michaelis, Ernesti), or of the decree of election (Cal-
vin), or of the Divine promises (Ambrose), or, in a
word, of anything for which the connection, as well
as the literal meaning of the words, gives a support
equally feeble—Standeth sure. ‘Eornxev, not-
withstanding, and in spite of all human efforts to
shake or to destroy the building of God.—Having
this seal, Ἔχων τὴν σφραγῖδα ταύτην. From the
remote ages, it was the custom to place inscriptions
upon door-posts, as well also as upon corner-stones
(comp. Deut. vi. 9; xi, 20; Rev. xxi. 14). In
other passages, also, the Apostle uses the word
σφραγίς in a metaphorical sense ; 6. g., Rom. iv. 11;
1 Cor. ix. 2; Eph. i. 10. Here, by the same word,
a superscription is signified which stands legible on
the Awd. ϑεμέλ., whereby the peculiarity of the house
of God built thereupon is expressed, and also secur-
ity for its imperishable continuance is given. The
superscription is twofold (symbolwmn)—perhaps with
reference to the two sides of the seal, each of which
is furnished with a special motto. The first, The
Lord knoweth them that are his, by the judg-
ment of most interpreters, an allusion to Num. xvi. 5,
LXX: Ἔγνω κύριος τοὺς ὄντας αὑτοῦ. More proba-
bly, however, it is ἃ reminiscence of the word of the
good Shepherd (John x. 14).—And, Let every one
that nameth the name of Christ [the Lord]
depart from iniquity. The second side; accord-
ing to some, an allusion to Num. xvi. 26, or to Isa,
11. 11. A thought so simple and clear requires no
searching, however, after an Old Testament sympa-
thetic chord. Zo name the name of the Lord is not
precisely the same as ¢o call upon this name for sal-
vation (Seligkeit = blessedness) (Acts ii. 21), but it
means, to confess this name as that of Christ, the
Lord (comp. 1 Cor. xii. 3). The invocation of this
name is completely inseparable from a renunciation
of unrighteousness, which, of itself, banishes the sin-
ner from the kingdom of God (Mark vii. 23). ᾿Αδικία
includes also here the doctrine of the false teach-
ers, in so far as this of itself leads to ἀσέβεια (see
ver. 18). The obverse side of the inscription re.
fers also to the highest consolation of the faithful
(Bengel: “ Novit amanter, nec nosse desinit, sed
erpetuo servat 5:08}, the reverse side to their
holy calling ; while the union of the two pithy
sentences shows that in this way the immovable
firmness of the building of God, both upon the
part of God and also of men, is secured perfectly
100
THE SECOND EPISTLE TO TIMOTHY.
Since the Lord knows indeed them that are His,
so also, in point of fact, He distinguishes them
from those who do not belong to Him, and will
never permit Himself to make any mistake through
the mere outside of these latter. If every one
who names His holy name must depart from all
unrighteousness, then sin can never succeed, even
when it has already crept into the temple of the
Lord, in destroying it wholly. A building which
demands holiness, carries within itself no ground of
dissolution and overthrow.
Ver. 20, But in a great house, ἄς To the
question whether, by the great house, we are to
think here of the whole world, or in particular of the
Christian Church, Calvin returns the proper answer :
“ Non convenit inter interpretes, an domus magna
Ecclesiam solam, an totum mundum siqnificet. Ae
contextus quidem hue potius nos ducit, ut de Ecclesia
intelligamus ; neque enim de extraneis disputat Pau-
lus, sed de ipsa Dei familia. Quod tamen pronun-
tiat, generaliter verwin est, adeoque aliter ab eodem
Apostolo ad totum mundum extenditur.”—[“ It is not
settled amongst interpreters whether ‘ great house’
signifies the Church only, or the entire world. And
the context indeed leads us rather to understand
it of the Church. For Paul is not discoursing of
outside matters, but of the family of God itself.
Nevertheless, what he declares is true generally, and
so elsewhere by the same Apostle is applied to the
whole world”] (Rom. ix. 21). He expected, ap-
parently, from Timothy, the not unnatural objection
as to why evil, if only here in time, is permitted
generally within the temple of God, and is not rather
at once wholly cast forth from it. In the way of
answer, Paul refers to the fact, that with the com-
paratively large extension of this building, it cannot
well be otherwise than in other great houses; in
other words, that in a community so numerous in
membership, significant moral diversity amongst its
individual members must necessarily exist. There is
no reason for thinking here exclusively of the minis-
ters of the congregation, since, rather, what is here
said can be equally well applied to its members, By
vessels of gold and of silver, we may understand
the true, the faithful, the eminent teachers and mem-
bers of the congregation; by vessels of wood and
of earth, not the less distinguished, yet who, at the
same time, are ever upright believers (it is not neces-
sary to purify the house of such, ver. 21), but mere
Christians in name, and false teachers; in other
words, those who are represented, in the well-known
parable of the Lord (Matt. xiii.), as the tares among
the wheat, as the worthless fish in the net, The
first-named vessels are to honor, the last to dis-
honor; not of the house nor of the proprietor, but
only in respect of themselves, in so far as they sub-
serve an honorable or an ignominious use, The
Apostle says hesides, moreover, in Rom. ix. 21, that
they have been ἡτοιμασμένα thereto. In both these
classes, as is manifest from the diverse materials here
named, there are gradations, whereby before all it
must not be overlooked that the first are made of
imperishable, noble metal, the latter, on the other
hand, of fragile wood or earthen ware, and are not
designed for enduring, but only for temporary use,
after which they are cast aside. How often the visi-
ble Church is compared by Paul to a building, is
‘known (comp. upon 1 Tim. iii. 15).
Ver. 21, If a man therefore purge himself,
&e, “ Hoe mundatio non est desertio congregationis,
ted. conversio ad Deum ;” Melanchthon, The in-
ward separation from the evil is here deuoted, with
out which there can be no moral purification (comp,
1 Cor. v. 7).—F'rom these, can only refer to those
persons in the congregation whom the Apostle, in
the preceding verse, has described under the figura
tive expression, ‘‘ vessels of wood and earth.” The
breaking away of all fellowship with these was the
first requisite, if one would reach the high ideal of
Christian life set forth in the words that follow.——
He shall be a vessel unto honor; consequently
an ornament of the house of God, a living member
of the congregation, like the good wheat in the
field and the good fish in the net. The hint here
given applies, first of all, to Timothy, but then also,
in a wider sense, to all the members of the congre.
gation.—Sanctified—as belonging to the Lord—
(and) meet for the Master’s use [without the
intervening and (καὶ) ; see the critical remark],
Εὔχρηστος, here, as in chap. iv. 11 and Phil. 11,
good to use, fitted directly for the service of the
Master, for whose use, indeed, the others also—the
vessels of wood and earth—serve, but are neverthe.
less prepared only indireetly and temporarily for the
purpose.—Prepared unto every good work
(comp. Eph. ii. 10). Prepared for every kind of
useful service, and also not worthless and unfruitful
on the day of the coming of Christ (2 Peter i, 8, 10),
Ver. 22. Flee also youthful lusts. Would
Timothy be a vessel unto honor, then he must not
only purify himself from the corruption without
(i. e., outside of) him, but must do battle also in-
wardly with that which was impure within him. In
this way this exhortation hangs together with the
foregoing context, without any violence. The youth.
ful lusts (Vulg., juvenilia desideria) do not consist,
as some are pleased to fancy, in a search after nov-
elty, or in a propensity to think out new doctrines,
or to secure approbation for them (νεωτερίζειν, res
novas moliri)—an explanation which is just as little
called for, through the context, as through the needs
of Timothy—but, as this appears also from the an-
tithesis which immediately follows, we must think
here of those lusts which usually make themselves
felt especially in youth; not merely of πορνεία, but
more, in a general way (Ambrose), of the voluptates
mundane, by which, for the most part, we are se-
duced in the first half of our lifetime, to which, also,
inordinate enjoyment of the senses and an idle honor
belong.— But follow (comp. 1 Tim. vi. 11) right-
eousness, faith, charity, peace (“inward fellow-
ship and concord;” De Wette) with them that
call on the Lord out of a pure heart. The
words with them do not refer to the earlier δίωκε,
but to the immediately preceding εἰρήνην. Timothy
ought to keep this peace with all who call upon the
name of the Lord—a qualification of believers, like
that given in 1 Cor. i, 9. The calling upon the
name of the Lord is also mentioned in Acts ii. 21;
1b. ix. 14; Rom. x. 12, as the peculiarity of the
confession of Christ.—Out of a pure heart; con-
trast with the heretical teachers, to whom this was
wanting (comp. 1 Tim. i. 5), A genuine Christian
catholicity, which is also enjoined upon Timothy,
over against all separatistic exclusiveness (sonder=
wesen). The more decidedly he must take his stand
against certain persons, for the sake of the Lord, so
much the more shall he attach himself towards othe
ers, with whom he feels united in the great cause,
Ver, 23, But the foolish and unlearned ques-
tions avoid (comp. 1 Tim. i. 14; vi. 4). Here alsc
the ζητήσεις are the peculiar mark of the heretica,
CHAPTER
TI. 14-25, 10]
teachers. They are foolish, μωραί (comp. Titus iii,
9), since they are in themselves groundless and
weak, and are useless (comp. 2 Tim. iii. 16, where
the reverse is maintained of the Holy Scriptures) ;
properly, uneducated, uninstructed ; hence, inapt,
insipidus, and, in consequence of this, unfit also to
accomplish any good; yea, as appears from what
follows, engendering not little evil—Knowing that
they do gender strifes. Forth from the egoistic
impulse which lies at the bottom of such ζητήσεις,
necessarily spring, sooner or later, μαχαί. Calvin:
“ Ne ergo nos placendi ambitio ad captandum ex tali
astentatione gratia sollicitet, semper nobis occurrat
hoc Pauli elogium, quee in maximo pretio hebentur
queestiones, esse tam insulsas eo, quod sint infruc-
tuose. Deinde malum eliam, quod parere solent,
exprimit, nec aliud dicit, quam quod experimur quo-
tidie, eas scilicet jurgandi et digladiandi prebere
materiem.” —[‘‘ Lest the ambition, therefore, of pleas-
ing seduce us to the winning of grace by such osten-
tation, this saying of Paul often occurs to us, that
questions which are held in the highest estimation
are senseless because they are unfruitful. Thus he
expresses also the evil which they are accustomed to
bring to light, nor does he say anything else than
what we daily experience, viz. that they furnish
material for jangling and quarrelling.”]
Ver, 24. And the servant of the Lord must
not strive. Everything which causes strife and
contention is, precisely upon that account, in contra-
diction with the calling of a minister of Christ, who
strives not nor cries—whose crying must not be
heard in the streets (Matt. xii. 19, 20). We scarcely
need a reminder that the Apostle does not forbid all,
but only useless and ignoble strife, all actual wrang-
ling, upon the part of the minister of the gospel
(Luther, short of the mark: Shall not be quarrel-
som:).—But be gentle unto all (men); ἥπιος,
mild, gentle, benevolent, and affectionate, emphatic-
ally, towards aid; not alone towards his associates in
the faith, but towards those with whom he comes in
contact—Apt to teach, διδακτικός. Not only apt,
but always ready to teach all who are willing to
receive instruction from him.—Patient [of evil],
Avetlnaxos ; tolerans malorum (comp. Book of Wis-
dom, chap. ii. 19). It is not used here in respect of
troubles generally, but for the designation of patience
under every opposition, upon the part of men, as is
clear from what follows immediately.
Ver. 25. In meekness. A farther exposition
of the manner and way in which Timothy should
exhibit the temper just enjoined. Jn meekness, év
πραότητι; incorrectly joined by Luther to the pre-
ceding verse,—Instructing those that oppose
themselves. The dyridiar:déuevor here designated
are, naturally, no personal opponents of Timothy ;
not, farther, unbelievers in general, but the false
teachers who, principially and diametrically, resisted
the pure doctrine of the Apostle, together, perhaps,
with such members of the congregation as were led
away through them. These must he teach, and, by
this teaching, ascertain if God peradventure will
give them repentance. The conversion of those
in the opposition (Widersacher) should be also the
supreme object of his teaching ; an object the attain-
ment of which is in the highest degree difficult, but
not in any way hopeless. God must effect this con-
version (non est enim opis humane: motivum pa-
fientia ;” Bengel), and it first leads to the ac-
knowledging [knowledge] of the truth, ἐπίγνω-
ris; here also, as in Titus i. 1, plena et accurata
cognitio. As ἀδικία is the deepest ground of their
error, 80 also is μετάνοια the indixpensably necessary
requisite in order to the attainment of a genuina
ἐπίγνωσις. How desirable it is that such a μετάνοια
fail not, the Apostle states in the concluding verse,
Ver, 26. And (that) they may recover
themselves, ἄς. Immediate result of the conver
sion wrought by God. ᾿Ανανήφειν, to become cool
again, to awaken out of a drunken fit, to come to
one’s senses again.—Out of the snare of the
devil, ἐκ τῆς παγίδος; constructio pregnans, καὶ
ῥυδῶσιν might be supplied. Here also, as in Eph,
iv, 27; vi. 11, the devil is represented as an author
of evil: in his snares (παγίδες), ὁ. 6., by his entice.
ments, are the false teachers not only led cap.
tive, but also delivered over into slumber. They
have also a twofold need—to be awakened, and to
be delivered.—Taken captive by him, ἐζωγρημέ-
vot ὕπ᾽ αὐτοῦ ; made prisoners alive by him; ἐς e,
the devil. Designation of their actual moral oom
dition.—At his will, εἰς τὸ ἐκείνου ϑέλημα. In
the judgment of some, this is spoken of the will of
God; according to others, of that of Satan. The
latter, indeed, is the most probable, judging accord-
ing to the entire connection; and ἐκείνου can very
well refer to the same subject as αὐτοῦ (see De
Wette). The captives here referred to are also
ensnared through Satan to do his will ; ad illius, se.
seductoris tyranni voluntatem peragendum. Just
this thought of the unhappy fate of those “ that
oppose themselves” should dispose one to the gen-
tleness enjoined in vers. 24, 25, which otherwise is
difficult enough.
DOCTRINAL AND ETHICAL. ’
1. To the duty rightly to divide the word of
truth, belongs, in the broader sense of the word, not
only the representation of the truth in the form
most appropriate thereto, but likewise a represen-
tation and development of its contents, which is
directed and sustained by the Spirit of Truth in all
particulars, “ Nthil pretermittere, quod dicendum
sit, nil adjicere de suo, nil mutilare, discerpere, tor-
quere, deinde diligenter spectare, quid ferat audito-
rum captus, guidguid denique ad edificationum con-
ducat ;” Beza.
2. The rapid growth of evil, and the slow
progress of good, as the experience of all centuries
in the history of the kingdom of God shows, is a
convincing proof of the inner untruth of Pela.
gianism.
3. The denial of the resurrection can be made
under manifold forms, and its apparent force is
partly founded in the fact, that the proper distine-
tion is not made between resurrec/to carnis et cor.
poris. [This isa pregnant suggestion for American
preachers.—E. H.] The declaration of Paul (1 Cor,
xv. 50) should just as little be thrown into the shade
as the promise (in vers. 53, 54). This denial, how-
ever, is always conjoined with a misconception of
the great truth which is the key to the entire biblical
eschatology. — Bodily form (Leiblichkeit = bodili-
ness = that of which body can be predicated) ig
the scope of God’s ways. [A saying of Octinger.~
P.S.
Ἢ Paul is just as far removed from a narrow.
hearted separation as from an unchristian syncretism,
No outward separation, but an inward purification
from everything which is perverted in the visible
102
THE SECOND EPISTLE TO TIMOTHY.
congregation of the Lord, is here also his motto.
As strongly as he declares himself against all false
and violent union with those of whom we are con-
vinced that they do not build on the same founda-
tion with ourselves, he is equally decided against the
donatistic effort to erect a perfected separatistic
church, and so to cut off all the tares, as if the field
were already the granary. [It is surprising how this
patent teaching of the Bible is still obscured.—
E. H.
5. It is a proof of the profound wisdom of the
Apostle, in teaching, that he enjoins upon Timothy
no high, rare virtues, for the exercise of which op-
portunity presents itself only extremely rarely, but
precisely such as can be required also of the least
important disciples of the Lord, and which can come
anew daily into exercise. ‘ Never should a minister
of the Lord allow himself to be betrayed to neglect
or to despise these simple attributes of an ordinary
Christian, for the sake of other pretended excel-
lences.””
6. The often diversely answered question, in
how far the carrying on of controversy is per-
missible in the minister of the gospel, is here set
forth in its true light by the Apostle (vers. 2, 3 δέ
86η.). If our love be true, ὁ. 6.,) a holy love, it is
impossible for it to preserve an indifferent bearing
over against error and sin; and Augustine is right
in his saying: ‘‘ Delius est cum servitate diligere
quam cum lenitate decipere.” On the other side, we
must distinguish clearly between persons and things,
and our sympathy become aroused, just through
reflection upon the unhappy condition of the erring.
Hence, he who cannot bear calmly and reply with
dignity to contradiction, is just as little fitted for the
ministry of the gospel, as the physician would be for
his profession who would allow himself to become
moved by the abusive speech of a patient in fever-
delirium, either to forsake the sick-bed, or to hurl
back the abuse.
7. The minister of the gospel must not be afraid
of the conflict with the wisdom of the world. That
is a great expression of Gregory the Great, viz. :
“Deus primo collegit indoctos, postmodum philoso-
phos, nec per oratores docuit piscatores, sed per
piscatores subegit oratores.”—[‘ God first gathered
the unlearned, afterwards philosophers ; nor has He
taught fishermen by orators, but has subdued ora-
tors by fishermen.”—E. H.]
HOMILETICAL AND PRACTICAL.
Not a strife about words, but a strife about prin-
ciples, is the true strife in the sphere of God’s king-
dom.—The Christian principle of utility as the
measure of everything which shall or shall not be
defended.—As much as a man is before God, so
much is he really and truly.—Preach also that thou
mayest please God (a very noble homiletical prin-
ciple of Theremin).—Not only the wheat, but tares
also must grow.—The denial of the resurrection an
anchristian error.—Error is manifold, truth but one.
—The rule of Frederic the Great: Let every one get te
heaven ἃ sa fagon.—Before the tribunal of Paul the
Great.—The divine structure of the Church: (1.)
The architect ; (2.) the foundation ; (3.) the inscrip-
tion.—Grounds of tranquillity amid the attacks with
which the divine structure of the Church is threat-
ened: (1.) It is a building of God; (2.) the Lord
knoweth them that are His; (3.) let every one that
nameth the name of Christ depart from iniquity.
The temporary union of true believers and of nomi-
nal Christians in the same community: (1.) An
original fact; (2.) an invaluable benefit; (3.) an
earnest alarm-voice for both.—Every separatistic
impulse a precipitate anticipation of the final sepa-
ration in the future-—The Christian should be just
as little indifferent as impatient of the tares in the
field.—The value of the fellowship of the saints in
the days of increasing strife-——Avoiding and seeking
united in the same life.—Our Christianity cannot be
simple and practical enough.—In how far the minis-
ter of the gospel may strive, and in how far he may
not.—He who will be anything to many, must wish
to be all things to all.—Conversion of the heart, the
way to a purer illumination of the understanding. —
God bestows conversion, yet not without instruments
(means); without our merit, but not without our co-
operation.—The demonic background of much ap-
parently very profound error.—Sight of the unbap-
piness of many opposers of the truth must move us
to so much the deeper sympathy with their perver-
sities.
SrarKe: Cramer: A preacher must often repeat
an exhortation, because we dwell in a land of forget-
fulness.\—Hepincer : We should distinguish well
between doctrine and people. All kinds of food are
not suited to every one. What is best, can become
poison through a hurtful misuse upon the part of the
hearer. Alas! that through much confusion upon
this point, the ministry of the word must become to
many a savor of death.—Skill in disputation is useful
in the preservation of the truth; but it becomes
misapplied in the palliation of lies (Prov. xxii. 24,
25; 2 Kings xxi. 9, 11).—Cramer: The doctrine
against the resurrection is the way to more errors,
yea, to the greatest evils—Every age has, usually,
its special defects, to which before all others it is
inclined.—Towards erring opponents of the truth,
we must use patience and gentleness, just as towards
the drunken and the insane (chap. fi, 24).
Hervusyer: Strife and contention must be hated
by the Christian——The opinion of Hymeneus and
Philetus is pernicious: (1.) If the body in itself be
the source of evil, then evil is not the guilt of free
will: (2.) if the dead do not rise, the resurrection
of Christ, and (3.) all resurrection, and all immortal-
ity are uncertain.—The virtues which Timothy should
desire are just those which are over against youthful
failings.—Lrsco: In the Church of Christ there is a
mixture.—The right preaching of the gospel: (1.)
That from which it keeps itself free (vers. 16-18);
Ἢ that upon which it lays emphasis (vers, an
3.) that by which it is sustained (vers, 22-26),—In
what does the glory of the temple of God consist ?
CHAPTER III, 1-9.
108
VL
Prophecy of grievous times, and warning against dangerous, false teachers,
Cu. III. 1-9.
1, 2
This know’ also, that in the last days perilous times shall come. For
men” shall [will] be lovers of their own selves, covetous, boasters, proud
3 blasphemous, disobedient to parents, unthankful, unholy. Without natural affec-
tion,’ truce-breakers, false accusers, incontinent, fierce, despisers of those that are
4 good, Traitors, heady, high-minded [puffed up ?] lovers of pleasures more than
5 lovers of God; [,] Having a form of godliness, but denying the power thereof:
6 from such turn away. For of this sort are they which creep into houses, and
7 lead captive* silly women® laden with sins, led away with divers lusts; Ever
8 learning, and never able to come to the knowledge of the truth. Now as
Jannes and Jambres® withstood Moses, so do these also resist the truth: men
9 of corrupt minds, reprobate concerning the faith. But they shall proceed ne
further: for their folly shall be manifest unto all men, as theirs also was.
1 Ver. 1.—[yivwoxe.
γινώσκετε is the reading adopted by Lachmann, after A. @. MHuther inclines to this. The
]
asual reading is retained by Tischendorf, is in the Sin., and is defended by our author.—E. H.
2 Ver. 2.—(Cod. Sin. omits the article before ἄνθρωποι.---ἘΠ, H.]
3 Ver. 3.—[aaropyot; omitted in Cod. Sin.—E. H.]
4 Ver. 6.—[aixuadwrevovres. The weight of pupae is in favor of αἰχμαλωτίζοντες, adopted by Griesbach, Lack
mann, Tischendorf, Huther, Wordsworth, &c.—E. H.
Ver. 6.—The article τὰ of the Recepta is not genuine.
4 Ver. 8.—[Vulg., Mambres.—E. H.]
EXEGETICAL AND CRITICAL.
Ver, 1. This know also (comp. 1 Tim. iv. 1).
The Apostle passes on now to a new part of his
Epistle, which proceeds regularly on to chap. iv. 5.
Just as, in the first chapter, he directed a glance
over Timothy’s past life, and, in the second chapter,
communicated to him weighty hints and doctrines
for the present, so now he turns towards the future,
while at the same time he once yet again enjoins
upon him, for his consideration, the admonitions
already given, through reference to the speedy ap-
proach of troublous times. As in 1 Tim. iv. 1, he
had foretold in what style the falling away from
the faith would reveal itself, so now he announces
the outward immorality which would be coupled
with this falling away, notwithstanding the preserva-
tion of the Christian name and of Christian forms.
What the Apostle here communicates is not a mere
subjective supposition, but wholly, as in 1 Tim. iv.
1, the fruit of a revelation of the Spirit.—In the
last days, ἐν ἐσχάταις ἡμέραις. Not a statement,
in a general way, of the Christian era, as, 6. g., Acts
ii, 17; Heb. i. 1, but in particular of the last days
of this era, which precede immediately the last, per-
sonal Parousia of the Lord (1 Peter i. 5; 2 Peter iii.
8). The Apostle also directs the attention of Timo-
thy expressly to a world-period still future, the germs
of which, nevertheless, were then visible (see vers.
6, 9), though it must not be forgotten that he ex-
pected gthe return of the Lord as nigh at hand.—
Perilous times shall come, ἐνστήσονται; not =
imminebunt, but = aderunt, days of which the word
(Eph. v. 16), “ σὲ viz reperias, quid agas,” shall be
applicable in full force.
Ver, 2. For men shall be, ὅθ. Such men as
18
the Apostle here describes, there have been at all
times, and the Apostle does not say that they will
be then such for the first time, nor that all men
without exception shall be such, but he describes
(exceptis excipiendis) the moral-spiritual physiogno-
my of the times which he beholds approaching, in
which the beneficent influence of the gospel upon
the heart, the household, and the daily life will be
less seen than in the apostolic age.—Lovers of
their own selves, φίλαυτοι (ἅπαξ Acydu.). Origi-
nal cause of all wickedness, so that they make their
own I the centre of their thinking, feeling, willing,
and doing.—Covetous, φιλάργυροι ; wholly like the
Pharisees (Luke xvi. 14; comp. 1 Tim. iii. 3).—
Boasters, ἀλάζονες ; noisy self-assertors, like criers
in the markets, who rove about everywhere. Am-
brose, insolentes.— Proud, ὑπερήφανοι; who not
only plume themselves at all times upon their own
advaptages, but also look down contemptuously upon
others.—Blasphemers, βλάσφημοι (1 Tim i. 18);
used specially in reference to God, employed here
more generally.—Disobedient to parents (comp,
Rom. i. 80), where, in like manner, several of the
corruptions here named are stated. The rejection
of lawful authority is also, in Jude 8, a distinguish-
ing trait of the antichristian way of doing, and is
here, moreover, adduced as the source of the sins:
now to be mentioned—Unthankful, ἀχάριστοι;
men who will know nothing of thanks for heavenly
or for earthly benefits (comp. 1 Tim. i. 9; Luke vi,
86). --- Unholy, ἀνόσιοι ; profane, irreligioua, to-
whom nothing holy is holy.
Ver. 3. Without natural affection, ἄστοργοι ;
not only sine affectione (Vulg.), but sine affections
naturali (comp. Rom. i. 31). —Truce-breakers,.
ἄσπονδοι; ‘as well those who will make no com:
104
THE SECOND EPISTLE TO TIMOTHY.
pact, as those also who do not hold to a compact
they have made—breakers of agreements ;”” Huther.
—False accusers, διάβολοι (1 Tim. iii. 11; Titus
ii. 3)—Incontinent, ἀκρατεῖς ; who cannot control
themselves (comp. 1 Cor. vii. 5).—Fierce, avhuepor;
untamed, wild—Despisers of those that are
good, ἀφιλάγαϑοι ; for the opposite, see Titus i. 8.
Ἐχϑροὶ παντὸς ἀγαδοῦ ; Theopbylact.
Ver. 4. Traitors, προδόται; not openly (which
would conflict with ver. 5), but men with whom
neither truthfulness nor faith is found.— Heady,
προπετεῖς ; rash, fickle (Acts xix. 36), men under the
influence of their prejudices, who do not act accord-
ing to high principles, but by the pressure of cir-
cumstances, —High-minded, τετυφωμένοι (comp.
1 Tim. iii. 6; vi. 4), beclouded wholly through vain
self-delusion.— Lovers of pleasures more than
lovers of God, φιλήδονοι μᾶλλον ἢ φιλόϑεοι ; who
pursue pleasure more than they ask after God (comp.
1 John ii. 15; Rom. xvi. 18; Phil. iii. 18).
Ver. 5. Having a form of godliness, ἔχοντες
μόρφωσιν εὐσεβείας. Μόρφωσις stands here as an-
tithesis to substance (Wiesinger); and also, observ-
ing, in thorough pharisaic style, the forms of the ser-
vice of God with the neglect of the essence of the
thing—But denying the power thereof (viz.,
τ. εὐσεβείας), τὴν δὲ δύναμιν αὐτῆς Apynuévor; 50
that they not only miss the power of godliness, but
wilfully reject it (comp. the delineation of false
prophets, Matt. vii. 15-20). With these last traits,
in a measure the summary of all the preceding, into
which they resolve themselves as into a higher unity,
the Apostle ends this large register of sins—From
such turn away, καὶ τούτους ἀποτρέπου. He says,
‘therefore, without any qualification, ᾿Αποτρέπεσϑαι ;
eccurring here only = ἐκτρέπεσϑαι, aversari (1 Tim.
vi. 20). When we compare this unqualified admo-
nition with the requisition to gentleness which is
given in chap. ii, 24-26, in respect of the erring, it
becomes clear that the Apostle lad in his mind there
entirely different men from those here. But if one
ask how he could warn against such men with so
great assurance, it becomes obvious, from ver. 6,
that he already recognized their προδρόμοι and spirit-
ual kith in the immediate neighborhood of Timothy.
Ver. 6. Flor of this sort, &. Such will these
persons be, for that can be seen from their forerun-
“ners already at hand.—Which creep into houses,
ἐνδύνοντες εἰς τὰς οἰκίας. It is known within what
narrow limits, in the East, mutual intercourse be-
tween the sexes was confined. The evil-minded per-
sons here designated would venture, so much the
less, to carry on their designs publicly, since they
not only had an evil conscience, but would, besides,
endeavor to preserve the appearance of godliness
most carefully (ver. 5).—And lead captive silly
Women, γυναικάρια ; designation of a measurably
contemptible class of females; the slighting expres-
sion denotes their weakness, and the ease with which
they are led astray Αἰχμαλωτίζειν, strictly to make
captive in war; here, to bind to one with body and
soul. Calvin: “ Dicit, eas captivas duci, propterea
quod variis artificiis ejusmodi pseudo prophite eas
sibi obnoxias reddunt, partim curiose omnia rimando,
partim blandiendo.”—Laden with sins, σεσευρω-
μένα ἁμαρτίαις (comp. Rom. xii. 20); cumulate pec-
eatis, and are thereby so inconstant that they lend
an ear readily to false teachers, who promise them
rest through the enticing discourse of a wisdom con-
cealed yet from others.—Led away with divers
lusts. dvéueva ἐπιϑυαίαις ποικίλαις. Over against
the awakened conscience stands ever the governing
sinful passion, which seeks satisfaction in a system
set forth and lauded by unprincipled teachers (vers,
1-5). As the Lord already accused, in His day, the
Pharisees, and those learned in the Scripture, of «
like thinking and acting (Matt. xiii. 14), especially in
respect of widows, so also was it the business of the
false teachers, in the days of Paul, to operate, before
all, upon women. They were most easily led; at
the same time, also, they were instruments for the
gratification of the sensual desires of their corrupt-
ers; and when once they became bound, body and
soul, to their cause, they could soon, in their turn,
win new adherents. From different testimonies of
the church-fathers, made with allusion more or lesg
explicit to this word of the Apostle, it appears that
the ancient heretics availed themselves especially of
this instrumentality in the furtherance of their de.
signs. In this respect, the passage of Jerome, in his
letter to Ctesipbon, is classical: ‘Simon Magus
heres in condidit adjutus auxilio Helene meretricis ;
Nicolaus Antiochenus, conditor omnium immundi-
tiarum, choros duxit famineos; Marcion quogque
Romano premisit mulierem ad majorem lasciviam,
Apelles Phienonen comitem habuit; Montanus
Priscam et Maximillam primum auro corrupit, de-
inde heeresi polluit ; Arius, ut orbem deciperct, soro-
rem principio ante decepit, Donatus Lucille opibus
adjutus est, Elpidium cacum Agape ceca ducit,
Priscilliano juncta fuit Galla."—" Simon Magus
founded his heresy by the help of Helena, a prosti-
tute; Nicolaus of Antioch, the founder of all im-
purities, led about troops of women; Marcion also
sent in advance a woman to Rome for his greater
pleasure; Apelles had Philumena for a compan-
ion; Montanus first corrupted Prisca and Maxi-
milla with gold, and then polluted them with heresy ;
Arius, that he might deceive the world, deceived first
the sister of his prince ; Donatus was aided by the
fortune of Lucilla; the blind Agape led the blind
Elpidius; Galla was allied to Priscillian.”— [But
Jerome himself sought and enjoyed especially the
association of women. If it be true that heresiarchs
have been aided by them, it is equally true tbat they
have rendered, in all ages of the Church, valuable
assistance in all good work.—E. H.]—Silly women
(γυναικάρια = little women [perhaps, according to
the modern phrase, small specimens of the sex.—
Ver. 7. EXver learning, and never able to
come, ὅθ. A fine irony, which renders the Apos:
tle’s inward hatred of this sham-holy life all the
more conspicuous. Because learning is not the
actual design in the intercourse of these women
with the false teachers named here, but only the
means and excuse for the gratification of their sinful,
bad desire, they never come to an end with it.—And
never able to come to the knowledge of the
truth, because moral receptivity, the disposition of
the heart, which, according to John vii. 17, is grant.
ed, fails them wholly. Calvin: “ Discunt, ut sunt
curiose, deinde animo inguieto, sed ita, ut nihil
unguam certi nec veri assequantur. Hoc autem
preposterum est studium, cui non respondet scientia
Quamquam videntur sibi tales egregie sapere, sed
nihil est, quod sciunt, dum veritatem non tenent, que
Sundamentum est omnis scientice.” .
Ver, 8. Now as Jannes and Jambres. Paul
shows, by an example, still more particularly the
relation in which known misguided minds had placed
themselves towards Christian truth. Jannes and
CHAPTER III. 1-9,
108
dambres, according to the Jewish tradition, were the
shiefs of the Egyptian magicians, who tried their
arts over against the wonders of Moses, and thereby
held Pharaoh back from faith in the word, and from
cbedience of the command of God. According to
the legend, they were brothers (the names were
written variously ; 6. g., Ἰωάννης instead of Ἰαννῆς,
and Μαμβρῆς instead of Ἰαμβρῆ5), sons of Balaam,
firs: the teachers, afterwards the opponents of Moses,
and who perished also in the Red Sea during the
pursuit of the Israelites (see Wetstein on the place).
As to the question how the Apostle could have come
into possession of the statements here given, Origen
answered that he had derived it from a liber secretus.
Theodoret, on the other hand, that he had become
acquainted with it from Jewish tradition, and from
revelation of the Holy Ghost. It is worthy of re-
mark, that not only Jewish, but also heathen writers
(Pliny and Numenius), mention both names; whence
we may properly conclude that this tradition must
have been pretty generally diffused, and from these
grounds may also assume that Paul, as he elsewhere
quotes Greek authors and cites proverbial expres-
sions, so also he derived something for once out of
the not always muddy source of Jewish tradition;
which, moreover, he does not use, while he appeals
to it, to prove anything doubtful, but only to repre-
sent his meaning more distinctly through reference
to traditionary names and actions, the correctness of
which may, in other respects, remain uncertain.
When he says, Now as Jannes and Jambres with-
stood Moses, ὅν τρόπον, it is not indispensably neces-
sary thence to conclude that the false teachers, who
were opposing themselves, made use of the same
means as Jannes and Jambres; but it can just as
well signify that they did the same with like furious-
ness. We cannot, however, pronounce the former
view utterly incredible, when we think of Simon
Magus, of Elymas the sorcerer, of the vagabond
devils-conjurers amongst the Jews, and of the de-
ceiving magical art practised from of old at Ephesus
(comp. Acts xix. 19). Amid the wide extension of
Chaldean wisdom and art in those days, and taking
into account the immoral character of the false teach-
ers here branded, it is probable ἃ priori that they
would not have been ashamed of such instrumentali-
ties, which were eminently fitted to work upon the
senses and the fantasy, and also found a powerful
support in the superstition of the multitude.—Men
of corrupt minds, κατεφϑαρμένοι τὸν νοῦν (comp.
1 Tim. vi. 5). The Apostle has in his mind not the
darkening of the understanding, but the moral base-
ness of their disposition—Reprobate concerning
the faith, ἀδόκιμοι περὶ τὴν πίστιν ; who are not, in
respect of the faith, in condition to stand the tests
(Titus i. 16)—the natural result of the moral dis-
order which was delineated in the immediately pre-
ceding words. Over against this temporary suprem-
acy of error and of sin, the Apostle has occasion to
remind both himself and Timothy that this power
will not last forever.
Ver. 9. But they shall proceed no further.
This positive assurance does not at all contradict the
opposite warning (chap. ii. 16), and the prophecy
that follows (ver. 13). Here the Apostle speaks of
the outward result; there, on the other hand, of the
intrusive advance from bad to worse. Not without
reason did Luther often apply these words to the
priests of Rome. Bengel: ‘‘ Non profictunt am-
plius, quamquam ipsi et eorwm similes proficiant
Ἢ peius.” The history of most heresies actually
teaches that error constantly spreads, but that the
eyes of many are thereby opened so much the
quicker. Comp. Conybeare and Howson on thig
place. We must expect this here, no less than with
the Egyptian magicians, just because absurdity and
unrighteousness so often overstep all bounds.—For
their folly shall be manifest unto all men, as
theirs also was (comp. Ex, viii, 18, 19; ix. 11),
DOCTRINAL AND ETHICAL,
1. As Peter and John, so also the Apostle Paul,
towards the close of his life, becomes prophet, aud
announces the remote destinies and the future of the
Church. The apostolical Charisma completes itself
in the prophetic. The general delineation of the
crimes in the last days, which the Saviour Himself
(Matt. xxiv.) has given, is not mechanically repeat.
ed, but is enriched with a number of new traits, It
is here also revealed that the optimistic view of the
World, which expects but a continuous triumph of
humanism, an advance steadily to a higher freedom,
culture, and dignity in the future, cannot stand be.
fore the tribunal of Scripture.
2. It is a remarkable revelation of the divine
Nemesis, that they who, with the denial of the faith,
begin not seldom with the beautiful phrase, that
they are zealous for morality, and wish to maintain
the morals of the gospel, while they reject dogma,
just upon this road advance gradually to the most
decided immorality. He who digs out the tree, can-
not also enjoy the fruit. Emancipation from all
authority theoretically, leads practically to the pro-
mulgation of the rights of the flesh.
8. It is a remark as demonstrable as it is hwmili-
ating, that as the truth, so also error and sin have
found ever a powerful support in the weaker sex
(comp. 1 Tim. ii. 14). There lies in the womanly
character the foundation, as for the highest develop-
ment of the power of faith, so also for the highest
revelation of the power of sin (comp. Rev. xvii.).
Josephus also states that the Pharisees especially had
found much support amongst the women (‘ Antiq.,”
17, 2). Compare the account, moreover, of the rich
Fulvia of Rome, who was induced, by two Jewish
impostors, to furnish a considerable sum of gold,
under the supposition that it was for the temple at
Jerusalem (18, 3).
4. The opposition of the Egyptian magicians
against Moses was in no wise the fruit merely of
human cunning and deception, but was the work of
demonic powers out of the kingdom of darkness,
which, as a new period for the kingdom of God
began with Israel’s redemption, revealed its force in
increased measure, and employed the magicians as
its instruments.
5. “The battle of wickedness against the truth is
from the beginning; the whole world-history is a
struggle between the kingdoms of light and of dark-
ness. Jannes and Jambres are a type of all seducera
and deceivers, as Moses is a type of all faithful wit-
nesses of the truth. How does hostility to the truth
manifest itself? At first, the truth and its witnesses
are rendered suspicious, and there is complaint of
falsehood and error. Then, a counterpart of the
truth is set up—a phantom, which is decked out
with all deceiving attire. At last, the witnesses for
the truth are attacked with persecution ;”” Heubner,
6. Just because error becomes more scandalous
the longer it lasts, do its defenders find it impossible
106
THE SECOND EPISTLE TO TIMOTHY.
to carry it on permanently. Its triumph becomes its
overthrow. Error is a palace of ice, which at last
must melt and tumble down necessarily, when but
one ray of the sunlight of truth penetrates it.
ἡ. Tf the sins here designated be, in and of
themselves, so abominable, they are still worse when
they are revealed in a preacher of the gospel. The
word of Baxter to his brethren is of force here:
‘When Satan has led you to destruction, then surely
he employs you to lead others to destruction. Oh,
what a victory does he think he has won, when he
has made a preacher corrupt and faithless, when he
has entangled him in the snares of covetousness, or
of some offence. He will boast against the whole
Church, and say: ‘These are your holy preachers!
You sce how it ends with their strictness, and whither
they come with it!? He will boast against Christ
Himself, and say: ‘These are your heroes! I can
make Thy best servants false to Thee—Thine own
atewards deceive Thee,’” ὅσ.
HOMILETICAL AND PRACTICAL. '
True love does not conceal danger, but warns
against it—In how far can the doctrine (Eccl. wi.
10), even in the sphere of Christianity, avail in
respect of the ever-increasing sin and misery of the
future ?—The higher the sun rises, so much the more
does it lift vapors from the earth.—Egoism the source
of all evil.—The relation in which children are accus-
tomed to place themselves towards their parents, is
also a sign of the time, and a measure for judgment
of their inner sentiment towards God.—The differ-
ence and the agreement of false prophets in the dif-
fering centuries of Christianity—The show and the
power of godliness: (1.) How often does the one
take on outwardly the form of the other; (2.) how
it is possible to distinguish each from the other.—
Whence comes it that the errors of a false Gnosis
have, at all times, found so much sympathy in many
women’s hearts ?—The blending of religiosity with
refined sensuousness.—Resistance of the truth: (1.)
Its weapons; (2.) its sworn comrades; (3.) its stub-
bornness; (4.) its final fate-—Also even in the
sphere of error, nothing new under the sun (Eccl. i.
9, 10)—The truth triumphs often late, but never-
theless surely at last,—The power and the impotence
of error.
SraRKE: SPENER: Self-love is twofold: (1.) A
proper and divinely commanded (Matt, xxii, 39);
(2.) an unrighteous and sinful.—False accusers are
hateful in name and deed; they are diaboli, devila,
and have the devil’s trick.—To be rash, and to rush
on, to the injury of another, belongs to the cor
rupted being of the world.—Show, pomp, and osten
tation of Christianity enough, but there is dearth of
what is best.—What is shell, without kernel ?—One
cannot get rid utterly of bad people, otherwise one
must leave the world; enough that one knows their
wickedness, and abstains from their scandalous ways,
and avoids as much as possible their society (1 Cor.
y. 10).—Hepincer: The more dangerous it is for
women in the world, so much the more must they
keep watch over themselves, and implore God for
assistance amid temptations (Ps. exliii. 10).—[Comp.
Monon’s famous Sermons, “Za femme,” Sermons,
troisiéme Série, Paris, 1859.—E. H.J]—Let no one
think, when he has carried on his rascality for a long
while, that he will go forever without hindrance and
punishment.—Errors and false doctrines have indeed
the show of truth, but the mask is easily torn off
them (1 Tim. iv. 1-6).—Cramzr: If the magicians
of Pharaoh could not hinder the purpose of Moses,
God will carry on His work indeed, notwithstanding
the devil still blocks its way so often.
Hevsxer: How does the Christian judge of hie
own time ?—The Christian understands his own age
best.—Never can one vice remain alone.—The cor-
rupt heart makes itself averse to the good.—When
the most powerful agencies for improvement are at
work, then, by the rejection of them, must the
result be a correspondingly scandalous deterioration.
—On the part of many, employment with réligion is
a sort of pastime and amusement; dispositions so
formed always rove, and never come home.—To a
true faith belongs a true upright heart.—The fate of
the old enemies of the truth gives consolation to the
friends of truth.
Lisco: Of the false teachers of the last days:
(1.) Of their moral corruption ; (2.) of their frightful
end.—Of the tares in the Lord’s Church.—(Fast-
day Sermon): Of the shadow-side of life, which we
recognize in the light of the gospel.
VIL.
Warm praise of Timothy on account of his better disposition, and incitement
to continue therein.
Cn. ΠΙ. 10-17.
10
But thou hast fully known’ [followed] my doctrine, manner of life, purpose,
11 faith, long-suffering, charity, patience, Persecutions, afflictions, which came upor
me at Antioch, at Iconium,’ at Lystra; what persecutions I endured: but out
12 of them all the Lord delivered me.
Yea, and all that will [desire to] live
13 godly® [piously] in Christ Jesus shall [will] suffer persecution. But evil men
14 and seducers shall wax worse and worse, deceiving and being deceived. But
continue thou in the thmgs which thou hast learned and hast been assured of,
CHAPTER III, 10-17, 10°
15 knowing of whom thou hast learned them ; [,] And that from a child thou hast
known the holy Scriptures, which are able to make thee wis¢ unto salvation
16 through faith which is in Christ Jesus. All Scripture is given by inspiratior
of God,° and is profitable for doctrine, for reproof,’ for correction, for instruc
17 tion in righteousness: [,] That the man of God may be perfect [complete]
thoroughly furnished unto [for] all good works [every good work].
1 Ver. 10.—[See the exposition. Lachmann reads, παρηκολούθ᾽ ; ikewi i
qith Tischendorf, and reads παρηκολούθηκας, perf§—E- Hy ἊΝ Meeon eee eas
3 Vor. 11.—[The spelling heve in the Cod. Sin. is peculiar: ἀντιοχίᾳ, cixoviw.—E. Ἢ]
8 Ver 12.—[Cod. Siu., ζῆν εὐσεβῶς, instead of the usual order ; so also Aas Orig.—E. Η.]
ne 14.—With A. C, F. G., and others, τίνων, mstead of τίνος, must be read. Also Lachmann, Tischendorf,
6 Ver. 16. -[Vulg., “‘ Omnis Scriptura divinitus inspirata utilis est, &c. Murdock’s Syriac-Enplia ion: “¢
seripture that was written by the Spirit is profitable,” &c. Origen once (quoted by ation aseecee δος ie
ἐστι. Bishop Pearson: “All scripture was given,” &c, (“ Creed,” Am. ed., Ὁ. 490). Wordsworth’s critical ‘ote upon
this passage is simply amazing. See the place, vol. ii., p 477. He renders: ‘Every portion of Scripture being inspired
(i. e., because it is inspired), is also profitable,” and makes it apply not only to the Old Testament, but also to all the
books of the New ‘Testament, which were written before A. D. 67.—The following, by the late Henry Nelson Coleridge,
who edited Samuel Taylor Coleridge’s “Confessions of an Inquiring Spirit,” may interest the reader (pp. 96, 97):
“The English version is: All scripture is given by inspiration of God, and is profitable,’ &c, And in this renderin ;
of the original, the English is countenanced by the established version of the Dutch Reformed Church: ‘ Alle de Schri.
ist van Godt ingeven, en de is mitiigh, &c. And by Diodati: ‘ Tutta la Scrittura ὁ divinamente inspirala, ed util,’ ἄτα,
And by Beza : ὁ Tota Scriptura divinitus est tnspirata, et utilis,’ &c.—The other rendcring is supported by the Vulgate :
‘Omnis Scriptura, divinitus inspirata, utilis est ad,’ &c. By Luther: ‘Denn alle Schrift, von Gott eingegeben, ast ntites
zur, ὅθ. And by Calmet: ‘Youle ’Ecriture, qué est inspirée de Dieu, est utile, &c. And by the common Spanish
translation : ‘Toda Escritura, divinamente inspirada, es util para ensefar,’ &c. This is also the rendering of the
Syriac (Pesch.), and the Arabic version, and is followed by Clement of Alexandria, Origen, and most of the Fathers.
See the note in Griesbach. Tertullian represents the sense thus: ‘Legimus, Omnen Scripturam, xdificatione haliterr,
divinitus inspirari,’ De Habit. Mal.,c. iii. Origen has it several times, θεόπνευστος οὖσα, ὠφέλιμός ἐστι, and ONE a8
Wordsworth agrece
in the received text.”—E. H.]
6 Ver. 16.—[Lachmann reads ἐλεγμόν, after A. C. G., instead of ἔλεγχον ; 80, too, Sin. The meaning is the sanie.~
EXEGETICAL AND CRITICAL.
Ver. 10. But thou, &c., Σὺ δέ. But thou; with
these words the Apostle returns to Timothy, not to
praise him unnecessarily, but to appeal to Timothy
himself, as to a witness, that his teacher and friend
had walked an entirely different path from that of
those false teachers. The recurrence to the example
furnished him by the Apostle (vers. 10-13) serves to
introduce also the exhortation to enduring fidelity
(vers. 14-17).—Thou hast fully known my doc-
trine, παρηκολούδη σας (after A. OC. F. G.; Tisch-
endorf has, after Ὁ. E. 1. K., and others, παρηκο-
λούϑηκας, as in 1 Tim. iv. 6); either, thou hast
attended to my doctrine, &c., as an eye-witness (or
in thought), or, Thou hast followed my doctrine,
&c., as if i were a pattern. The latter most proba-
bly. ‘The Apostle’s διδασκαλίαι, &c., are regarded
as the leaders by which Timothy allowed himself to
be directed in the course of his life—guiding stars,
as it were, which he followed ;” (Huther)—Man-
ner of life, τῇ ἀγωγῇ (comp. Esther ii, 20); general
designation of the rule of conduct pursued by Paul,
the ratio vivendi et agendi (Luther: ‘‘ My way”’).—
Purpose, τῇ προϑέσει (comp. Acts xi. 23); the de-
cided resolution of the heart to remain true to the
high calling of his life——Fiaith, long-suffering,
charity, patience. There is nothing incongruous
in the thought that Timothy also had suffered for the
cause of Christ, but under this suffering, true to the
example of Paul, had been as little discouraged as to
allow himself to be allured into resistance. The
mention of the ὕπομονή gives the Apostle occasion
for a still more definite communication respecting
the circumstances in which this Christian virtue had
particularly served his turn.
Ver, 11. Persecutions, afflictions, &c. (comp.
® Cor. xi. 24-28; Col. 1. 24, and other places).—
Which came unto me at Antioch, at Iconium,
at Lystra (comp. Acts xiii. 50.; xiv. 19). The
guestion has see asked, why the Apostle selected
just these pages from the journal of the history of
his sufferings. The reason is obvious. In those
regions Timothy was known from childhood; there
hud he first met the Apostle; there had he received
the first impression of his word and work; and per-
haps the lofty spirit of Paul’s faith, which he evinced
under these persecutions, had co-operated in the
cenversion of Timothy. Besides this also, before
all, towards the end of his course, the recollection
of the jirst deeds and sufferings of the servant of
Christ came forcibly into the foreground. — What
persecutions I endured, οἵους διωγμοὺς ὑπήνεγκα ;
no exclamation (Erasmus, Flatt, Mack, Heydenreich),
but a simple relative proposition in proof of his
ὑπομονή, but at the same time a transition to the
humble glorifying of God.—But out of (them) al]
the Lord delivered me (comp. chap. iv. 17, 18).
Calvin: ‘‘ Consolatio, quae temperat afflictionum
acerbitatem, quod secil, prosperum jfinem habent,
Ergo perinde hoc valet, ac si dixisset: expertus 68.
deum mihi nunquam defuisse, ita non est, quod
dubites, meo exemplo ipsum sequi.”
Ver. 12. Yea, and all... suffer persecution,
Just as the Apostle desires to avoid the appearance
even of regarding his persecutions for the cause of
the Lord as anything entirely exceptional, on 80-
count of which he might be not a little proud, he
adds the observation, to what has already been said,
that in the kingdom of God, on the contrary, the
rule is of force for all, to enter into glory through
suffering, and that therefore Timothy also, if he de-
sired it even, would not be able to avoid this suffer-
ing, unless he wisbed wholly to deny his calling
Although it is not improbable that he utters this
prophecy of distress especially in view of the ap-
proaching καιροὶ χαλεποί (comp. ver. 13), his word
need not be at all restricted thereto. He proclaims
persecution for all that will live godly in
Christ Jesus. @éAovres used here, with emphasis.
of the governing determination to follow after godli
ness in spite of all hindrances. The words have the
108
THE SECOND EPISTLE TO TIMOTHY.
sense, all who resolve, who are discreet therein, to
live piously, &e. (see Winer, Gramm., p. 541).
The Christian life is represented here designedly as
a life of godliness, with a side glance at the immoral
life and endeavor of the false teachers. But that no
other godliness than that which springs forth from
the roots of a living faith is here under considera-
tion, is sufficiently clear from the additional clause,
in Christ Jesus,
Ver. 13. But evil men and seducers, &c.
Once again the Apostle comes back to what has been
said, vers. 1-9, as well to refer to one of the imme-
diate causes of the predicted persecutions, ver. 12,
as also to remove from Timothy the possible miscon-
ception that he would be able to disarm wholly the
enemies of the truth by a godly walk and endurance.
—FEvil men and seducers, γόητες ; bere no species
of the general genus πονηροὶ ἄνϑρωποι, but a more
specific designation of these latter, in proof that he
speaks expressly of those bad men whom he had
described before, and, ver. 8, had compared with
Egyptian magicians. (Upon these Goéte generally,
see Lecurer, “ Acts,” p. 108.) It is a very flat
explanation to translate the word, without farther
signification, only in the sense of deceivers.—Shall
wax worse and worse (see upon chap. ii. 16;
iii, 9).—Deceiving and being deceived, πλανῶν-
τες καὶ πλανώμενοι ; Occupied continually in deceiv-
ing, and in error. He who leads others in the way
of error, remains himself, by no possibility, in the
right way.
Ver, 14. But continue thou, ὅθ. Here also,
as in ver, 10, is Timothy placed, in a complimentary
way, over against the false teachers, but at the same
time is warned emphatically to continue to walk in
the way already struck upon.—But continue thou
in the things, ἐν οἷς = ἐν τούτοις, & ZuaSes (comp.
John viii. 81; Matt. xxiv. 13)—Which thou hast
learned and hast been assured of. The last
word is added, because, without this subjective con-
viction of the heart, it would not have been possible
for Timothy to hold out in the things he had learned,
amid so many persecutions, Πιστόω = confirmo,
πιστοῦν τινα; to convince any one of anything, to
furnish him with authentic knowledge (the Vulgate
incorrectly: gue tibi credita sunt; and Luther:
“ And to thee is entrusted”). The Apostle will sim-
ply state that the thing learned was the possession
of Timothy not objectively only, but subjectively
also, Still one, but one touching (intime) recollec-
tion, he now adds: Knowing of whom thou hast
learned them; in other words, Thou knowest that
thou hast not learned the truth from an unknown
and suspicious quarter, but from a quarter which
deserves thy highest confidence. If the Recepta,
παρὰ τίνος, be the genuine reading, then we must
not, with some interpreters, think of Christ, but of
Paul exclusively, as the teacher of Timothy (comp.
ver. 10). If, on the other hand, with Tischendorf
and others, we adopt the reading in the plural, παρὰ
τινων, according to the rule, lectio difficilior pree-
ferenda, then this reminder is related to chap. i. 5,
and recalls to the memory of Timothy the religious
instruction of Lois and Eunice, the benefit of which
be had received so early, and the power and value
of which it was impossible for him now to mistake.
in no event, in the meanwhile, are we to think here
of the πολλοὶ μάρτυρες (chap. ii. 2).
Ver. 15. And that from a child, &. A
second motive, which runs parallel with the first,
and concludes with an encomium upon Holy Serip-
ture itself (vers. 16, 17). That, ὅτι: net to ba
understood in the sense of because (Vulg., Luther),
but to be conjoined with εἰδώς ; ‘‘ which particle ia
used to denote not merely knowledge, but also re
flection;” (De Wette). — From a child up, amd
βρέφους (comp. chap. i. 5).—Thou hast known
the holy Scriptures. [The word ἱερά, sacred,
is to be distinguished from ἅγια, holy, sancta. The
former word, ἱερά, expresses the reverence with
which these writings were regarded. It besneaka
the sacredness of the Scriptures in the general
esteem and veneration of the Jewish and Christian
churches; and as separated from all common writ
ings. Cf. Horat., A. P. 897: “Secernere sacra
profanis ;” Wordsworth, in loco—E. H.] The
Holy Scriptures here are exclusively those of the
Old Testament, not at all those of the New Testa-
ment (upon an alleged citation of Luke in 1 Tim, v.
18, see upon this place), As memoranda of the
especial revelation of God to His chosen people,
they are called elsewhere, ἢ γραφή, γραφαὶ ἅγιαι, ἄς
Upon their division at that time, amongst the Jews,
see upon Luke xxiv. 44.—Which are able to
make thee wise unto salvation. odica:, used
in a somewhat different sense in 2 Peter i. 16 also,
is here not to be understood of elementary, mera
foundation-laying instruction, but of practical knowl.
edge, penetrating ever deeper and deeper. δυνάμενα
must not be construed as Preteritum (Bengel: qua
poterant), but as Presens, It signifies not only what
the Holy Scriptures did in the youth of Timothy,
but also what they are able to accomplish continu
ously. To make wise unto salvation, εἰς σωτηρίαν,
is to make so wise that one becomes actually, for
one’s self, a partaker of the Messianic σωτηρία. The
Holy Scriptures of the Old Covenant do this indeed,
not in ἃ magical-mechanical, but in an ethical-psy-
chological way; and therefore Paul adds, through
faith which is in Christ Jesus; i. e., by
means of faith, if indeed the faith in Christ Jesus
be in thee. The Apostle names an indispensably
necessary subjective condition for the right use of
the Old Testament, through the absence of which,
it is much to be feared that the use of it will not
leave behind the wished-for fruit. Not every one
can be made wise unto salvation by the writings of
the Old Covenant, but only every one who believes
in Christ. Faith in Christ is, as it were, a torch, by
the light of which we can first read aright and under-
stand the dim colonnades and mysterious inscriptions
in the ancient venerable temple of the Old Cove-
nant. [“Observe that the Apostle doth not say
that these Scriptures were of themselves sufficient
to make Timothy wise to salvation, but only that
with ‘faith in Christ Jesus’ they were sufficient
for that end;” Whitby, in loco. “Or may not
the due appreciation of the Scriptures collective.
ly be more safely relied on as the result and con-
sequence of the belief in Christ oh 8. τς
Coleridge.—“ Das Ansehen der heiligen Schrift
kann nicht den Glauben an Christum begriinden,
vielmehr muss dieser schon vorausgesetet werden um
der heiligen Schrift ein besonderes Anschen ein
zurdumen ;” SCHLEIERMACHER, Glaubenslehre, ὃ
128.—The two foregoing extracts refer to Canonical
Scripture as we recognize it. ‘Do we receive the
Holy Scripture first, as authority in matters to be
believed, and therefore Christ? Or do we receive
Chrst first, and therefore the Scriptures? The
question is not, whether we must know anything
of Scripture, whether we must receive any of its
CHAPTER
TI. 10-17, 108
statements, whether we must accept its witness for
Christ prior or subsequent to faith in Him; but it is,
whether we shall receive it as coming, in some
special sense, from God, as bearing His mark, as
vested with some authority, prior or subsequent to
faith in our Lord. Commonly, the order now insist-
ed upon by preachers and apologists for the gospel
is, the Holy Scriptures first, and therefore Christ. I
believe in the reversal of this order, and maintain,
Christ first, and therefore the Scriptures ;” Sermon
on the “ Order in Things to be Believed.”—E. H.]
Ver. 16. All Scripture is given by inspira-
tion of God. [Every portion of Scripture, being
inspired (7. ¢., because it is inspired), is also profita-
ble;” Wordsworth on the place.] Although the
article is wanting here, nevertheless, by virtue of the
connection, it is not to be doubted a moment that
the Apostle is speaking decidedly and exclusively of
the γραφή of the Old Covenant, as of a well-com-
pleted whole. Αἰ Scrinture is to be taken in the
same sense as πᾶσα οἰκοδομή (Eph. ii. 21), the whole
building ; πᾶσα warpla (Eph. iii. 15), the whole race;
πᾶσα ἀναστροφή (1 Peter i. 15), the whole conversa-
tion. In no case can the absence of the article ina
word so frequently used as γραφή surprise us, since
it is employed, in fact, almost as a proper name.
The Apostle speaks also of the collection of the Old
Testament Scriptures, without excepting any portion
either directly or indirectly, although he will not
have attributed, naturally, to all the books of this
collection an equal value. Had he wished to say
only: Hach Scripture which is given by God is use-
ful also (De Wette), he would not only have written
something very vague and of little importance, but
also he would have lost sight of the whole distinc-
tion between sacred and profane Scripture, which in
this place, least of all, could have been his purpose.
—Given by inspiration of God, Θεόπνευστος ; first
attribute of Scripture, whereupon further, in a
- breath, the other praise follows, καὶ ὠφέλιμος, K.7.A.
Luther incorrectly: All Scripture, given by God, is
useful, &c.; Bengel, better: “ Θεόπν. est pars, non
subjecti, sed preedicati quam enim scripturam dicit
Paulus, per se patet.” It is just as arbitrary to
leave out καὶ, as it is to translate it here by also
(Heinrichs). That an inspired composition was also
useful, was intelligible of itself indeed ; but it is evi-
dently here the design of the Apostle to give his
witness to Scripture by a general commendation, and
to direct the attention of Timothy to it for (in view
of) the time when Paul would no longer be here.
“ Htiam post Pauli obitum Timotheus eo magis al
Seripturam alligatur. Non ad sese unum Paulus
adstringit Timotheum, sed eum quamlibet adultum
in fide filium Scripturas jubet adhibere. Hoc per-
pendere, debent, qui doctoribus suis, quorum dis-
cipline semel innutriti erant, ita se addicunt, ut
extra eorum circulum nihil e scriptura deinceps obla-
tum admittant ;” Bengel.— Given by inspiration of
God, @cdmvevoros; to be taken, like ἔμπνευστος,
and others, in a passive sense (see WINER, p. 88)
= diviniter inspirata, breathed through and inspired
by God; so that the Divine Spirit makes up its prin-
ciple (comp. 2 Peter i. 21). For the behoof, further,
of the right conception of the matter, the passages
of the classical writers, where they make mention of
the divine afflatus, are to be compared; e. g., the
known word of Cicero, “Nemo vir magnus sine ali-
quo afflatu divino unquam fuit.” De Nat, Deo, ii.,
66, &c., quoted by De Wette upon this place.—And
is profitable for doctrine, πρὸς διδασκαλίαν ἴον
theoretical instruction in everything in the sphere
δ ee which without it would remain unknown
Ὁ Us.—F Or reproof, πρὸς ἔλεγχον (or ἐλεγμόν
(comp. Titus ii, 15; 1 Tim. v. 20); Fon the ἘΠ,
ing conviction of all that is unholy and ungodly io
man.—For correction, πρὸς ἐπανόρϑωσιν (ἅπαϊ
λεγόμ.) = emendatio ; strictly, the placing right
again.—F'or instruction, πρὸς παιδείαν, ad institu.
tionem (comp. Titus ii, 12). The Holy Scripture of
the Old Testament remains the instruction-book for
the new man in Christ Jesus.—In righteousness,
τὴν (80. παιδείαν) ἐν δικαιοσύνῃ ; a more precise ex-
hibition of the sphere of life in which the just-named
παιδεία moves, namely, that of unfeigned godliness,
Ver. 17. That the man of God, &c.; state-
ment not of the aim of Scripture in general, but of
the design of the just-named instruction, which in-
deed is secured only through the Scripture. The
man of God (1 Tim. vi. 11); a special description
of Timothy (see the place) here, of the Christian
generally, as of a man who is born of God through
the Holy Ghost, and is affiliated with God. For
every Christian who makes the prescribed use of {be
Scripture, aims at the instruction it imparts, there is
the same high goal.—Perfect, ἄρτιος (ἅπαξ Acydu.)
= τέλειος (Col. i. 28); strictly, fitting. —Tho-
roughly furnished unto all good works (comp.
Eph. ii. 10); in other words: Aptus ad omne bonum
opus peragendum, Usually the word ἔργον ἀγαϑόν
is construed here in an official relation (Bengel ;
“ Genera talium operum enumerantur,” ver. 16);
but there is nevertheless no reason for confining the
meaning of the Apostle in such narrow limits. He
wishes to say, in a wholly general manner, what in-
struction by the Scripture will secure for every be-
liever, continuous, growing, inward capacity and
readiness for the accomplishment of everything
pleasing to the Lord.
- DOCTRINAL AND ETHICAL.
1, Paul, also in this portion of his communtee
tion to Timothy, himself an example of a true and
conscientious pastor. “ Ars artium est regimen ani-
marum.” Saying of Gregory the Great in his cura
pastoralis,
2. It is an inestimable privilege, when one feela
free, as Paul, to refer not only to his word, but also
to his example. This can he only, who, with the
same fidelity as the great Apostle, knows how to
surrender himself to the principle, that with the
preacher even everything must preach.
3. The history of the sufferings and of the deliv-
erance of Paul, is in many respects typical for sub-
sequent ministers of the word.
4. The education of Timothy is a convincing
proof of the blessing of family devotion to God
Church and school must be inwardly united, if they
will work upon the heart for faith and conversion,
There is no more effectual agency for the unchris
tianizing of ἃ State, than tbe banishment of the Holy
Scriptures from the schools, in consideration of in.
differentists, deists, and Jews, as is the case now,
6. g., in Holland [and likely to become the case ix
the United States. A very serious matter for the
Christian people of this country. We are organized
under a Constitution which guarantees liberty of com
science, There are some millions of our citizens wha
are conscientiously upposed to the use of tle Bible
in the public schools. The Constitution was framed
110
THE SECOND EPISTLE TO TIMOTHY.
by Protestants ; but the unfureseen character of the
immigration has demanded, and demands now, an
utterly unforeseen application of our organic laws.
Positive Christianity cannot therefore be taught in
the public schools of the country, under the sanction
of the Constitution.—E. H.
5. There was a time when the Old Testament
was placed unhesitatingly side by side with the New,
and the theologian confirmed religious truths pro-
miscuously by a number of citations from both, as
the jurist appealed to the Corpus Juris. Through
the influence of the Schleiermacher-theology, on the
other hand, an undervaluation of the Old Testament
has come up, which likewise has brought no blessing
upon the Church, For the development of modern
theology, much will depend upon the relation in
which it will place itself to the Scriptures of the Old
Covenant. The Apostle gives us here (ver. 15) a
valuable hint for the right decision, which is as far
removed from an undervaluation, as from an over-
estimate of it.
6. Upon this statement of the Apostle (vers.
15-17) is founded the churchly doctrine of the
perspicuitas οἱ sufficientia sacre Scripture, What
is said here actually of the Old Testament, can be
affirmed with far higher propriety of the New; and
the Roman Catholic prohibition of the Bible has
difficulty in maintaining itself against such convinc-
ing testimonies (comp. John v. 39; Luke xvi. 31,
and other places). It is worthy of remark, that
Paul, in view of death, has likewise given such a
testimony concerning Scripture. Certainly it is
proof that he, the Apostle of liberty, bowed unquali-
fiedly and humbly before the well-understood author-
ity of the word of God. It is as if he foresaw the
whole calamity which departure from the words of
Scripture would one day bring upon the Church of
the Lord. A faithful and honest adherence to Scrip-
ture is the best Palladium for the Church against
rationalism, mysticism, and Romanism.
7. The dogma of the inspiration of Scripture be-
longs also to those which urgently demand a new
treatment and development. [John Sterling, ac-
cording to the late Archdeacon Hare, “grew to
regard an intelligent theory of inspiration, and of
the relation of the Bible to the faith which it con-
veys, as the most pressing want of our Church.
That it is a most pressing one, is indeed certain ;
and such it has long been acknowledged to be by
those who meditate on theology.” (Hare, ‘ Mem.,”
p. exxx.). This is only one voice; but the echoes
of it are audible in every quarter. It may be doubt-
ed if the subject admit of reduction to dogmatic
form. What the authority of the sacred Scripture
is, may be readily stated; what its inspiration is,
will inevitably be stated under a variety of forms—
certainly until men will, by common consent, ob-
serve the difference between inspiration and an
infallible intelligence in the person inspired. I
look, therefore, to an “ intelligent theory ” rather
than to a satisfactory setting forth, under new forms,
of the dogma of inspiration.—E. H.] While the
notion of a purely mechanical inspiration, according
to which the sacred writers were nothing more than
scribe et actuarii Spiritus Sancti, simply without
volition, has been properly relinquished as unten-
able, very little has as yet been done, comparatively,
for the development of the conception of Scripture
as an organic whole, by which as well the divine as
the human side must be distinctly set forth, An
article by Ricnarp Rornz, Zur Dogmatik, in the
Theologische Studien und Kritiken, 1859 [and pub
lished in book form, Zur Dogmatik, 1863], contains
valuable hints. Our passage has always been re.
garded correctly, in this respect, as classical, since
what the Apostle here says of the Old Testament ia
still more emphatically true of the New. We must
nevertheless acknowledge that this passage alone is
not sufficient to found a theory of inspiration upon,
since the relation of human activity to the disposing
power of the Spirit of God in the composition of
Holy Scripture is not stated in words, and the ques.
tion, whether we must consider here an inspiration
of words, or of things, remains wholly unanswered,
A correct theory of inspiration will not rest upon
this or the other passage of Scripture, but can truly
and vitally result only from a consideration of the
object which is the product of Divine inspiration,
The Baconian observation—method (induction) car.
ries us farther here, than the atomistic procedure
of those who, in their critical zeal, cut up Scripture
into a number of pieces, but who, amid this, have
no eye for the complete unity of Scripture, and
who do not observe the forest, in their preference
for particular trees. One can consult farther, upon
this disputed point, the doginatic writings of Twes.
ten, Martensen, Nitzsch, Lange, and others, and alse
particularly what always remains a significant woik,
even when one cannot follow in all respects the
views of the author: Gaussen, Theopneustie ou in-
spiration pleniére des saintes Ecritures, as well as
also the weighty letters of Frep. ΡῈ ΒΟΥΘΈΜΟΝΤ,
Chris' et ses Temoins, Paris, 1856, 2 vols. Further-
more, the sterling French productions of P. Jala-
guyer, Merle d’Aubigné, not to mention others of
late years. Among the ablest advocates for the au-
thority and inspiration of Holy Writ against modern
unbelief in the Dutch Reformed Church, the name
of Isaac da Costa (1860) deserves always to be held
in honor, We need also here the “non nova, sed
nove” of Vincentius of Lirins.
8. The guadrupler usus of the Sacred Scripture
of the Old Covenant, is confirmed by the Apostle’s
own example, who, in his writings, often employa
the Old Testament for all these different ends. For
doctrine, he makes use, 6. g., of the history of Abra-
ham (Gen xv. 6), in the discussion of the doctrine of
justification, Rom. iv. For reproof, as often as he
puts to shame his opponents by citations from the
Old Testament, 6. g., Rom. ix—xi. For correction,
6. gy 1 Cor. x. 1-10. For instruction (comp. Heb,
xi, 7), Rom. xv. 4. Amongst all the Apostles, no
one deserves in a higher degree than Paul the hon
orable title of a doctor biblicus. The manner and
way in which he has considered, émployed, and
quoted the Old Testament, alone would deserve to
constitute the subject-matter of a special inquiry.
9. “‘ Holy Scripture is the treasury and armory
of the Christian Church. It meets every need of the
children of God, Each irresolute, struggling Chris.
tian, powerless in doubt, must lay the blame upon
himself if he do not employ this source of strength
and of life; Heubner.
HOMILETIOAL AND PRACTICAL.
Timothy a pattern of true devotion: (1.) To tha
example of Paul; (2.) to the words of Holy Serip-
ture.—Well for the teacher who has a disciple like
Timothy, but well also for the scholar who has a
leader like Paul.—The path of suffering of the
CHAPTER IV 1-8.
111
Apostle Paul a revelation: (1.) Of the power of sin
which pursued him; (2.) of the greater power of
faith which sustained him ; (3.) of the omnipotence
of the Lord who delivered him out of all_—The way
of suffering the way of glory for every disciple of
Christ : (1.) An old way; (2.) a difficult way; (8.) a
safe way; (4.) a blessed way.—Fanaticism and in-
tentional deception are usually most closely con-
nected, in false teachers—“ Hold fast that which
thou: hast learned” (text for confirmation address).
—The overestimation and the undervaluation of the
Old Testament are both condemned by Paul.—The
blessings of a God-fearing education.—The value,
the authority, and the right use of Holy Scripture.—
The bread of life, by means of which the new man
shall grow up.—The effect of the word of truth a
convincing proof of its heavenly origin—The entire
pericope (vers. 14-17) pre-eminently adapted for dis-
eourses at Bible-celebrations or Reformation-ser-
mons,—The value of the Sacred Scripture especially
for the evangelical Church. ;
Srarke: Cramer: If there be many corrapting
and evil babblers, there are notwithstanding, here
and there, also truthful and good teachers.—Let the
former go, follow the latter.—Wilt thou be pious,
and have good days only? Thou errest. Consider !
So it has been good for no saint; here do battle,
there rest.—Hzpincer: If one be persecuted, he
must not therefore conclude at once that he is a
hypocrite or godless.—To have been led away, does
not exculpate, yet has the seducer the greater sin,
although both are ruined.—Osianper: He who will
teach others rightly, and will himself live rightly,
must beforehand learn rightly.—Lanei Op.: Let
each Christian consider that, by virtue of his baptis
mal covenant, he must be a man of God, wno doea
not live unto himself, nor unto the world, but with
deniai of self and of the world, unto God.—The
perfection of a Christian shows itself amid the imper
fection therein, that he apply sincerely and continually
the received divine power of grace not only for ons
and for another, but for all good works (Heb. xiii, 21),
Hrupyer: Are we able to bear witness before
God, that we, for Christ’s sake, would suffer perse
cution ? then have we in so far forth abundant con
solation (Matt. v. 11).—There is no standing still in
evil.—Is there a more melancholy spectacle than a
man who ever sinks deeper and deeper ?—An actual
conviction, not a mere outwardly received opinion,
alone gives courage in preaching.—It is especially
the mother’s duty to make the children acquainted
with the Bible-—The Bible should be the proper
storehouse for the clergy.—Lisco: As the walk, so
the reward.—Search the Scripture—Of the power
of the Divine word.—The word of God an indispen-
sable teacher, a severe ruler, and a genuine helper
to salvation.—Tuotuck : Seven remarkable sermons
upon Holy Scripture, as means of grace, according
to the leading of this text, in the fourth volume of
his ‘‘Sermons,” 1848, pp. 48-139.—Van Oosrer-
zEE, Sermon on vers. 14-17. Upon the value and
right use of Holy Writ: (1.) Its value (vers. 16,
17); (a) Its origin; (δ) its uses; (6) its power;
(2.) its use (vers. 14, 15; (a) Search the Scriptures
early ; (6) use them believingly ; (6) remain true te
them always.
Tuotuck: “ A Book that has had such a past a
the Bible, will have also a future.”
Vill.
Solemn concluding exhortation to Timothy to fidelity in his work, strengthened by
the prophetic announcement of the approaching decease of the Apostle.
Cu, IV. 1-8.
1 I charge thee therefore’ before God, and the Lord* Jesus Christ, who shall
judge the quick and the dead at’ Es I charge thee by] his appearing and his
2 kingdom: [,] Preach the word;
3 reprove, rebuke, exhort with all long-suffering and doctrine.
»] be instant in season, out of season; [,
For the time al
come when they will not endure sound doctrine; [,] but after their own lusts
4 shall they heap to themselves teachers, having itching ears; [90] And they shall
5 turn away ‘their ears from the truth, and shall be turned unto fables. But watch
thou in all things, endure afflictions, do the work of an evangelist, make full
6 proof of thy ministry. For I am now ready to be offered, and the time of my
7 departure is at hand. I have fought a [the] good fight, I have finished my [the]
8 course, I have kept the faith: Henceforth there is laid up for me a [the] crown
of righteousness, which the Lord, the righteous judge, shall [will] give me at
that day: [,] and not to me only, but unto all them also that love his appearing.
i i ith éyé.—E. Η.]
1 . 1.—The οὖν of the Recepta to be omitted. See Tischendorf on the place. [So, too, with éy
2 ver a τ Αι of the ‘Revepta. A, 0. D.! F. G., Cod. Sin. 31, 37, and others, are against it.
3 Ver. 1.—With Tischendorf, we read καί, instead of the κατά of the Recepla.
2.—[Vulg.: Insta oportune importune.—E. H.]
. 2.—[Cod. Sin, . ἐπιτίμη ; 80 G., Orig.—E. H.] ΜΠ ΨΝ
ξ Ξ της jose) of the. ‘Reerpla, τὰς ἐπιθυμίας τὰς ἰδίας, is relinquished universally now. Tle true reading
112
THE SECOND EPISTLE TO TIMOTHY.
Joubtless is, κατὰ τὰς ἰδίας ἐπιθυμίας ; A.
8in.—E. H. Be deck mcd
7 Ver. 6.—[Lachmann reads τῆς ἀναλύσεως μου,
which is followed by Tischendorf.—E. H.
8 Ver. 7.—[Tov ἀγῶνα Tov καλὸν, Recepta.
adhere to the Recepta.—E. H.]
EXEGETICAL AND CRITICAL.
Ver. 1. I charge (thee), &. The Apostle evi-
dently is hastening to the end, and recapitulates once
more, in few words, all his previous admonitions.
Διαμαρτύρομαι; the same solemn injunction occurs
in 1 Tim. v. 21; vi. 13.—Before God and the
Lord Jesus Christ, ἐνώπιον ; so that both, as in-
visible witnesses, were considered personally present.
—Who shail judge the quick and the dead,
refers directly to Jesus Christ, who stands already
prepared to uppear as Judge. Nothing is more fitted
to fill the mind with lofty fervor, than the thought
of the accounting which shall be made once before
His judgment-seat. The guick, are they who shall
be alive at the Parousia; but then, suddenly, in the
twinkling of an eye, shall be changed (1 Cor. xv. 51,
52). The dead, on the other hand, are they who
have fallen asleep before the return of the Lord, and
then shall be awakened (comp. John v. 27-29),—
And (declare) his appearing and his kingdom.
Were the reading of the Recepta, κατὰ τὴν ἐπιφά-
νειαν, correct, we should be compelled to consider
these words as the fixing of the time for the κρίνειν ;
but external and internal grounds combine here to
give the preference to the καί. [“‘ This restoration
of καί isa happy one. It indicates that the Apostle
has a clear view of Christ’s coming and of His king-
dom, and by a noble prosopopeia appeals to them
as witnesses: ‘I conjure thee in the sight of God,
and the future Judge of all, by His coming and His
kingdom.’ This mode of speech had been suggested
by the Hebrew Scriptures, especially in the LXX
Version (Deut. iv. 26), where Moses calls heaven and
earth to witness: Διαμαρτύρομαι ὑμῖν σήμερον τὸν τέ
οὐρανὺν καὶ τὴν γῆν. See also Deut, xxx, 19; ΧΧΧΙ.
28, where this phrase introduces solemn appeals to
the elements as God’s witnesses of His dealings with
His people, and as remembrances of their duties to
Him ;” Wordsworth, in loco—K. H.] (See Tisch-
endorf on the place.) Διαμαρτύρ. must also be re-
peated once more, and the following accusative, τὴν
ἐπιφάνειαν, not be regarded as the witness before
whom the solemn “charging” takes place (De
Wette), but as the object which is “ charged” sol-
emnly. [“I adjure thee before God, and Jesus
Christ, who is about to judge the living and the
dead ; I adjure thee by His appearing and His king-
dom,” &c.; Conybeare and Howson.—E. H.
Whilst the Apostle declares by it that he has also
im view the return and the kingdom of Christ ex-
pressly, he imparts a lofty emphasis to his succeed-
ing admonition, The appearing (ἐπιφάνεια) of Christ
(comp. 1 Tim, vi. 14) is His last coming in glory, in
contrast with His first appearance on earth in the
form of a servant, the kingdom, βασιλεία, which He
will consequently reveal and set up.
Ver. 2. Preach the word, &. Κηρύσσειν
signifies a loud and open proclaiming, like that of
the κῆρυξ who announces the approach of his king
(for the contrast, see Isa. lvi. 10). The word ; viz.,
of the gospel, in its whole compass, without taking
away or thrusting into the background any part of
it—Be instant [therewith] (Vulg.: insta), in
Beason, out of season, εὐκαίρως, ἀκαίρως. Pro-
Lachmann, Cod. Sin., τ. καλὸν ἀγῶνα.
Ο. D.,} and others; Griesbach, Tischendorf, Lachmann, Wordswerth, Cod
and go the Cod. Sin., instead of the τ. ἐμῆς ἀναλ. of the Recepta,
Tischendorf and Wordsworth
verbial mode of expression, which means that Timo
thy should always declare the word of God where it
waa not made impossible for him, naturally or mor.
ally. For various examples of like juxtapositon, in
Greek and Roman writers, see Bengel on this place
For the rest, what concerns the exhortation itself, }
is obvious that it must be interpreted cum grano
salis, and find its natural limitation in the Lord’s
own command (Matt, vii. 6). Timothy should fulfil
bis calling, not indeed when the time was so inop-
portune that they could receive no benefit, but when
to himself it might be inconvenient. “For the
truth, it is ever the fitting time; who waits until
circumstances completely favor his undertaking, will
never accomplish anything, but will remain in inae-
tivity ;”? Huther. In the verbs here following, the
separate parts of the public ministry thus enjoined
are set forth: Reprove, ἔλεγξον ; convince, set
right, blame, not only what manifests an heretical
character, but, in general, whatsoever is not accord-
ing to the word and will of the Lord.—Rebuke,
ἐπιτίμησον ; somewhat stronger than the foregoing—
blame, with expression of repugnance (comp. Jude
9).—Exhort, παρακάλεσον ; speak to, so, however,
that it be neither impatiently vehement, nor without
proper insight, but rather ἐν πάση μακροϑυμίᾳ, καὶ
διδαχῇ, no hendiadys, but a reference to the frame
of mind and form in which the admonition should
be given, It must be imparted with the greatest
gentleness, and at the same time so directed that it
shall actually communicate instruction. For the
rest, in the εὐκαίρως, ἀκαίρως, the statement of Beza
in particular deserves mention: ‘ Mempe quod ad
carnis prudentiam pertinet, nam aliogui requiritur
sancte prudentice spiritus, captans vccasiones ad
edificationem opportunas.”
Ver. 8. For the time will come. The ex-
hortation is strengthened here also by reference toa
disturbed future, the more definite relations of which
are fully designated in 1 Tim, iv. 1; 2 Tim. iii. 1,
and of which the germs are already existing. Ben-
gel, in so far correctly: ‘' Aderit et jam est..—
When they will not endure sound doctrine.
To an idle and wicked minister, this would serve as
an excuse for silence; to Timothy it would serve so
much more as a reason for speaking in order to pro-
claim the truth. By this ὑγιαινούσης διδασκαλίας is
to be understood, moreover, as in Titus ii, 1, and
elsewhere, the original apostolic doctrine which is
founded upon the facts of redemption and tends to
godliness, over against the abstract and unfruitful
controversies of the false teachers, All who cannot
endure this (οὐκ ἀνέξονται), manifest thereby an in-
ward disinclination, which results from the secret
collision of their own sentiment with the substance
and claims of sound doctrine. The natural sequence
of this antipathy is stated immediately after: But
after ... shail they heap. Ἑπισωρεύειν, ἅπαξ
λεγόμ. To heap up, abundantly provide (Luther:
“To load themselves with”), Although the idea of
a load, which they thus burden thernselves with, is
not expressed precisely, yet the contemptible and
objectionable trait of their whole striving and work.
ing is here plainly enough signified. Their own
lusts (ἴδιαι emphatic), which direct them in this,
CHAPTER IV. 1-8
112
stand in direct opposition to the demands of the
word of God to which they were bound to submit,
It is fess, in itself considered, the large number of
teachers chosen in this way, than the ceaseless
change which pleases these men, and for which they
crave. The innermost motive is expressed in the
words: Having itching ears, κνηϑόμενοι τὴν
ἀκοήν ; strictly, while they are tickled in hearing
(vn. passive); ὁ, ¢., while they wish to hear what
pleasantly tickles the ear. We find a striking paral-
el to the description of these men in the portraiture
of the contemporaries of Ezekiel (Rzek. xxxiii.
30-33). Paul brings to the notice of Timothy as
well the reason why they heap up their own teach-
ers, as also the standard which they apply in the
choice of them.
Ver. 4. And they shall turn away, ὅς. It
is the eternal punishment of him who departs from
the apostolic witnesses, that he loses himself in the
whirlpool of manifold errors, Whosoever will not
listen to what is true, but only to what is pleasant,
will, at last, wholly abandon himself to silly fantastic
chimeras.—Shall be turned unto fables. The
familiar μῦϑοι of the false teachers (sce upon 1 Tim,
iv. 7). In general opposition to the ἀλήϑεια, we are
to understand not only fables in the peculiar sense
of the term, but all those expressions of their own
wisdom, without the light of heavenly truth, which
we have learned to recognize as without ground his-
torically, untenable doctrinally, and without aim or
uses practically.
Ver. 5. But watch thou, &c., ripe; 1. ¢., not
only watchful, in opposition to those who are sunken
in spiritual death-sleep, but sober, in opposition to
the condition of spiritual drunkenness in which they
find themselves who are described in vers. 3, 4.
They can be overcome only when one, over against
their exaggeration and self-will, keeps and well looks
to the greatest possible caution and clearness of
spirit, that one be not one’s self entrapped.—En-
dure afflictions, κακοπάϑησον (comp. chap. i. 8;
ii. 3, 9)—Do the work of an evangelist. Here
also ἔργον, to signify that Timothy had not merely to
maintain a dignity, but to fulfil likewise a weighty
task. Of evangelists generally, see Acts xxi. 8;
Eph. iv. 11. When Paul exhorts Timothy to pursue
zealously the work of an evangelist, we understand
that to be fully against the thing in his apprehension
(2 Tim. iv. 4---ἐπὶ δὲ τοὺς μύϑους ἐκτραπήσονται).
Against myths, nothing is more effectual than the
clear testimonies of history —Mlake full proof of
thy ministry, πληροφόρησον ; i. ¢., 80 exercise it
that thou duly give attention to all its parts. The
full measure of an efficiency is signified to which not
the least thing should be wanting. The Dutch trans-
lation less correct: Work that one may be fully
assured of thy ministry. So also Beza: “ Veris
argumentis comproba, te germanum esse Dei minis-
trum.” Not upon the proof, but upon the perfect
ness of the ministry, does the Apostle here decidedly
insist. In a certain respect, we can say that this one
sentence is the summing up of all his exhortations
in this and in the previous Epistle. In vers. 6-8, this
exhortation is farther strengthened by the announce-
ment of his own approaching end.
Ver. 6. For Iam now ready to be offered,
omévSoua: (comp. Phil. ii. 17). 1 am about to be
poured out as a drink-offering ; 7. e., not (Heyden-
reich), 1 am about to be consecrated to a victim’s
Heath, or (Wahl) sensu medio: I bring my blood for
sacrifice ; an? much less still does it signify the
ceasing of the apostolic work of Paul (Otto), but
with unmistakable allusion to his death. I am about
to be offered as ἃ libation; my blood is to be shed
as a drink-offering. So certainly is he convinced of
the near approach of his death, that he beholds it in
spirit as actually present, and in his affliction recogs
nizes its beginning. In a most significant way he
compares his own martyr-death not with a sacrifice
proper or a burnt-offering, but with a drink-offering
(Num. xv. 1-10), of a little wine and oil which ig
added like a supplement, and thus connects hig
dying for the truth with the sacrificial death of the
one only μάρτυς (comp. 1 Tim. vi. 18; Col. 1. 24),
Like the Lord (John xii. 24), so also he representa
his violent death under a gentle, lovely figure; and
the repose with which he speaks, shows sufficiently
how little he feared the approach of the fatal hour.
—And the time of my departure is at hand
(not, “is present;” Luther); in other words, tha
time of my death, now long foreseen, is to be ex
pected. ᾿Ανάλυσις = discessus (comp. Puil. i. 25).
Not derived from banquets, where those who went
away were called ἀναλύοντες (as some will, in order
to bring this figure into connection with the preced-
ing), which would be extremely forced, but rather
from the loosing of anchor and rope, by which the
ship is impeded in steering to the place of destina-
tion [‘‘ καιρὸς ἀναλύσεως is the season of loosing the
cable from this earthly shore, on a voyage to the
eternal harbor of heavenly peace;” Wordsworth,
in loco.—E. H.] Now, after the Apostle has reached
this point, he looks back yet once more (ver. 7), and
then (ver. 8) hopefully forward.
Ver. 7. I have fought the good fight. The
one figure supplants the other. Yet once more the
especially favorite comparison of his life with a bat-
tle comes into the foreground ; a comparison which
we have met before (1 Cor. ix. 24-27), and which
occurs oftener in the Epistles to Timothy (1 Tim. vi.
12; 2 Tim. ii. 4). Now, in his own feeling, he
stands at the end of the conflict (ἠγώνισμαι, perfect),
and expresses his meaning in the following words,
still more explicitly: I have finished my course,
τὸν δρόμον τετέλεκα. He compares his agitated
apostolic life with a race, which is completed only
now, when, having arrived at the goal of his minis-
try, he sees death before his eyes (comp. Acts xx.
24; Phil. iii, 12-14).—I have kept the faith, τὴν
πίστιν τετηρήκα ; namely, the faith in Christ, in
spite of all temptation to unfaithfulness. Of course,
it is possible (Heydenreich) that even here the figu-
rative mode of address is still continued, and that
πίστις also signifies literally the fidelity in the ful-
filment of the vow which, in the undertaking of a
combat and race, was wont to be made to the judge,
viz., that one would submit one’s self entirely to the
rules of the strife. In the following verses, also, the
figurative mode of address still continues. On the
other hand, however, it is simpler and safer to pre-
serve here also the unvarying signification of πίστις,
and to consider the faith as a trust for which Paul
had cared honestly, so that he had lost nothing out
of his hands (comp. 2 Tim. i. 12). Bengel : τὸ es
bis per metaphoram expressa nunc tertio loco expri-
mitur proprie.” :
Ver. 8. Henceforth there is laid up, ὅσ.
The Apostle had begun with a steadfast gaze upon
his death ; he now concludes, looking beyond death
and the grave. ᾿Απόκειταί μοι; the prize is laid up
for me; it is there already for me, and cannot pos
sibly escape me (comp. “ol. i, 5; 1 Peter 1. $).~
114
THE SECOND EPISTLE TO TIMOTHY.
The crown of righteousness ; the crown of vic-
tory, as for the winner in the race. The crown of
righteousness is not the crown deservedly merited,
but entirely like that of léfe or of glory, which con-
sists therein that one become actually full partaker
of the δικαιοσύνη ; ὁ. 6., of the righteousness which
is by faith—Which the Lord—Jesus Christ, the
rewarder—the righteous judge—clearly a contrast
with the unrighteous, worldly judge, by whose sen-
tence he was about now to be put to death—shall
give me—aroddéce, shall present to me publicly—
at that day. The Apostle refers to the day of the
last personal Parousia of the Lord, whom now he no
longer hoped to live to see on earth, while the inter-
val between his death and that moment is rolled up
into ἃ minimum.—And not to me only (sc. will
He give it), but unto all them also that love
his appearing. Ἐπιφάνεια, here, as in Titus ii,
18; 1 Tim. vi. 14, of his second appearing, which is
represented as the object of the longing desire of all
the faithful (comp. Rom, viii. 23). A pregnant hint
for Timothy, at the same time, that he too might
obtain the crown, yet only when if, like Paul, he
would persevere faithfully in his course; and like-
wise also an indirect encouragement to a strict fol-
lowing of all the admonitions which had been pre-
viously given to him. (Upon the perfect ἤγαπ. as a
continuing condition, see Winmr, p. 244.)
DOCTRINAL AND ETHICAL.
1. “ Zametsi nune regnat Christus in celo et in
terra, nondum tamen constat clara regni ejus mani-
Sestatio, quia potius et sub cruce latet obscurum et
violenter ab hostibus opyugnatur. Ergo tum vere
stabilietur ejus regnum, quum, prostratis inimicis et
omni adversaria potestate vel sublata vel in nihilum
redacta, suam majestatem proferet ;” Calvin,
2, Noticeable also in a psychological view is the
stress which Paul, just towards the end of his life,
lays upon the promoting of Christian gentleness.
He himself, in these two Epistles, gives many exam-
ples of it, and stands before us here as a John the Bap-
tist, who, gradually, is glorified entirely into a John
the Evangelist. In the more recent history of the
Church, also, men are not wanting who, without sac-
rificing any one essential principle, any one sacred
conviction, have gradually become gentler and more
tender-hearted ; 6, g., Adolphe Monod.
3. The obligation to fulfil, in all particulars, the
office of an evangelist, in widely extended and large
congregations especially, is so vast, that assuredly
the question arises with many among us, in 2 Cor.
ii. 16. Hence, the correctness generally of the non
omnia possumus omnes must be recognized also in
this sphere ; and it is to be much deplored, that it
be demanded of so many a clergyman to be at the
fame time preacher, pastor, and catechist, not to
mention once the continued study of theology as
science, or ecclesiastical administration. By a more
equal distribution of the work, especially in a field
where many colleagues co-operate, we might be able
to remedy many evils, if attention only were directed
especially to each particular character. But as mat-
ters now stand, that of every one strictly everything
is required, it is best to ascertain, by conscientious
self-examination, which is our strong and which our
weak side, and then, while we neglect entirely no
department of the ministry, to devote ourselves
for the most part to that branch to which we feel
ourselves, outwardly and inwardly, most strongly
called. . 5
4. The ery of victory with which Paul greets his
approaching end, hus always justly been considered
one of the noblest proofs of his true apostolic great.
ness. It is marvellous criticism, to which the feeling
effusion of his heart, in vers. 6-8, appears contradic.
tory, either with the representation of his doctrine
of grace elsewhere (De Wette), or with the humil.
ity which he displays in other places; e. 9.1 Cor,
iv. 8; Phil. iii, 12-14 (Baur). Whosoever is suffi-
ciently unpartisan to wish to see, will readily per-
ceive that Paul expects no other reward than that
which is accorded to him of grace; and that the
glory of his hope, far from ending in himself, pre«
supposes and requires the deepest humility ; which,
9. g., 1 Tim. i. 16 has expressed. In a comparison
of this language with his earlier statements, we must
not forget, moreover, that we have here his latest
account of his hope for eternity, wherein all other
tones of the symphony are blended in the loftiest
and most beautiful, viz., in that of the assurance of
hope. Here also the word, so often forgotten, ap-
plies: Distingue tempora, et concordabit scriptura,
5. The expectation which faith of and for the
Parousia of the Lord must cherish, is, in so far 88
the chief subject-matter is concerned, unalterably the
same as in the days of Paul, although the general
expectation, in the apostolic age, of a speedy return,
has not been realized in ¢hat form.
6. The affectionate longing for the appearing of
the Lord in glory, presupposes a high degree of spir-
itual life; and, on the other side, is admirably fitted
to nourish, to perfect, to purify that life,
HOMILETICAL AND PRACTICAL.
The Christian fidelity of Timothy in his sacred
calling strengthened by a glance: (1.) At the advent
of the Lord; (2.) at the increasing corruption of the
times; (3.) at the approaching end of Paul.—The
Saviour of the world is at the same time ordained to
be its Judge.—The connection of the individual
judgment, directly at and after death, with the uni-
versal world-judgment at the end of the ages.—The
coming again of Jesus the complete manifestation
of His kingly glory.—The union of earnestness and
love in the right-minded servant of Christ.—To con-
tend is sometimes, to be gentle is always necessary.
—Ebb and flow in public sympathy for sound doc
trine.—Church-going from idle curiosity over against
that for true desire of good.—The opposition to
evangelical truth (vers. 8, 4): (1.) Its signs; (2.) its
sources ; (3.) its consequences.—The unworthy strife
for human applause upon the part of the preacher of
the gospel.— Preach so that thou mayest please
God.”—The true Christian sobriety in the minister
of the gospel.—Suffering and striving heroism inti-
mately united together.—The true Christian fidelity
in office: (1.) True, in the greatest matters as in the
smallest ; (2.) true, in the consciousness of a holy
calling.—Paul at the close of his life—The retro
spect glance and the look into the future of the
great Apostle, at the end of his life.—The τετέληκα
of Paul a fruit of the τετέλεσται of Jesus,—The
dying strains of the departing ambassador of the
cross.—The similarity and the diversity between the
departure of Paul and the departure of Moses.—The
greatness of Paul in his farewell to life. He stands
here before us: (1.) As a prisoner, who expects his
CHAPTER IV. 9-92.
115
release ; (2.) as a combatant, who surveys the strife ;
(8.) as a victor, who awaits his crowning ; (4.) as an
ally, who encourages his comrades,—The Christian
according to the chief particulars: (1.) Placed on
the same battleground; (2.) assured of the same
" victory ; (8.) called to the same crown; (4.) filled
with the same peace, as the great Apostle of the
heathen.—The farewell of Paul a manifestation of
the power of his faith, his hope, his love.—The
death of the Christian a gentle release.—How much
one can lose in case of necessity if one only keep
the faith—The connection between the doctrine of
fiee grace and of just reward.—The crowning festival
of eternity : (1.) The judge; (2.) those crowned ;
(8.) the feast of joy—The Christian longing after
the advent of the Lord: (1.) How high it rises; (2.)
how suitable it is; (8.) how richly it pays——Each
true disciple of Christ has in his nature somewhat
apocalyptic.—Even in heaven loneliness will be no
blessedness.
Srarke: Cramer: The office of correction must
be guided by discretion.—OsianpER: a preacher
must transform himself in sundry ways, as it were,
now to rebuke earnestly, again to admonish kindly
and gently—Cramer: The naughtiness of human
nature is so great, that it will only hearken to what
is new; therefore the old truth is crushed out, and
falsehood established.—Srarxe: Preachers are placed
by God as watchmen, therefore must they hold faith-
ful watch of the congregations over which they are
placed.—Lane1i Op.: Every upright preacher must
be an evangelist.—God still yet grants to many souls
the especial grace to see beforehand certainly and
to speak of the time of their death, which contrib-
utes so much the more to a better preparation for
it; yet no one must depend upon that, nor expect
it, but hold himself in readiness at all times for a
blessed departure.—Cramer: A Christian knight
must (as the ancients have remarked) have threq
hearts: a Job’s heart, for patience in affliction qi
Peter iv. 1); a Jacob’s heart, for perseverance in
prayer (Gen, xxxii. 87); a David’s heart, for joyful.
ness and trust in God (Ps, xviii. 30),—It is no sin te
say, in simplicity, what is best of one’s self (2 Cor,
xi, 18).—Laneut Op.: Patience, pious cross-bearer !
in a little while thou becomest a crown-bearer.—
Here, comfort and joy !~—God will crown and glorify
uot only the great saints, but all likewise, provided
they do but continue in faith.
Hxvsyer: The spirit of the time, the prevailing
taste, should not be at all the rule for the preacher ;
he should rather resist the spirit of the time, which
for the most part is perverse.—Preachers shoula
take for themselves an example in the prophets of
the Old Covenant, who spake the truth freely to high
and low.—The choice of teachers, according to what
is it to be regulated?— Gloria sequentem fugit,
Sugientem sequitur.—Rash and incautious ways bring
about sore mortifications—Preaching only can avail
for a complete fulfilling of the evangelical ministry,
—The life of a true minister of God is a perpetual
sacrifice, a giving up of himself.—The joyful looking
forth upon death is the effect of a godly life—The
worth of a life rich in deeds.—For the true cham-
pion, death is a victory.—The expectation at deatk
should strengthen for the battle and the race.
Rizcer (vers. 7, 8): How the end of Christianity
is better than its beginning: (1.) The beginning is
good ; (2.) the continuation is better ; (3.) constancy
to the last best of all—Lisco: The retrospect of a
faithful pastor over his course.—The prospect of the
believer in eternity.—The true minister, and his re-
ward.
N. B.—Vers. 6-8 appropriate especially for fune-
rals, as also for funeral addresses, but not indeed for
every one.
ΙΧ.
Last Wishes, Directions, and Salutations.
Cu. IV. 9-22,
9, 10
and bring’ him with thee:
Do thy diligence to come shortly after me: For Demas hath forsaken
me, having loved this present world, and is departed unto Thessalonica; [,]
Crescens to Galatia, Titus unto Dalmatia. 4
for he is profitable to me for the ministry. And
Only Luke is with me. Take Mark,
18
Tychicus I have sent to Ephesus. The cloke that I left at Troas with Carpus,
when thou comest, bring with thee and the books, but especially the parchments.
Alexander the coppersmith did me much evil [laid many evil charges against
me]; the Lord reward ἢ [will reward Ὁ] him according to his* works: Of whom
be thou ware also; for he hath greatly withstood® our words. At my first
answer no man stood with me,’ but all men forsook me: ZI pray God that it
may not be laid to their charge. Notwithstanding the Lord stood with me,
and strengthened me; that by me the preaching might be fully known, and
that all the Gentiles might hear’: and I was delivered out of the mouth of the
lion. And® the Lord shall deliver me from every evil work, and will preserve
me unto his heavenly kingdom: to whom ὅθ glory for ever and ever. Amen.
19,20 Salute Prisca and Aquila, and the household of Onesiphorus. Erastus
116
THE SECOND EPISTLE TO TIMOTHY.
i i i 1 i diligence
21 abode at Corinth: but Trophimus have I left at Miletum sick. Do thy dilg:
to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and
22 Claudia, and all the brethren.
Grace be with you. Amen.”
The Lord Jesus* Christ %e with thy spirit.
1 Ver. 10.—[Cod. Sin. is peculiar here—yaaAdiav ; 80, 00, C.—E. H.J F
2 Ver. 1L—}Tischendorf reads ἄγαγε, after A. Lachmann, ἄγε; so Cod. Sin.—E. H.]
8 Ver. 14.—[See our Author’s exposition. | ;
weighty authorities and Greek Fathers, read ἀποδώσει ;
4 Ver. 14.—[avrod; left out of the Cod. Sin.—K. H.]
5 Ver. 15.--[ἀνθέστηκε. Lachmann, after A. C., and others,
J
Huther.—E. H.
6 Ver. 16.—[ovprapeyévero.
He adheres, with Tischendorf, to the Recepla, ἀποδῷη. Lachmann, after
so the Cod. Sin. and Wordsworth.—E. H.]
ἀντέστη; 80 Cod. Sin., Wordsworth, and is adopted by
The weight of testimony is in favor of παρεγένετο ; so Lachmann and Cod. Sin.—E. H.
7 Ver. 17.-[Modern critical editors have adopted the plural form, ἀκούσωσιν, instead of the singular, as in the
Recepla.—E. H.] Ἢ
5 Ver. 18,--ἰκαί in this place to be omitted.]
9 Ver. 22.—[Inatead of the reading of the Recepta, ὃ κύρ.
Jefends. Tischendorf, 6 κυριος simply ; ae the Cod. Sin.
10 Ver, 22.--[ἀμήν not genuine.—E. H.
EXEGETICAL AND CRITICAL.
Ver. 9. Do thy diligence to come shortly
unto me. After the glance into future glory, the
eye of the Apostle reverts once more to the present,
with its comparatively petty cares and concerns. He
has yet a great number of little commissions and
wishes as a last testament, which meanwhile open ta
us a deep insight into the heart of the testator.
First, be desires to see Timothy with him (comp.
chap. i. 4; iv. 21). Perhaps Tychicus had already
(ver. 12) conveyed to him the same wish. The occa-
sion of this was in the absence of so many who had
been at Rome, but who had now gone away (ver.
10). It is a genuine human feeling in the Apostle
which awakens his desire to have near him, at the
approach of the last conflict, his best-beloved friends.
The Lord himself had likewise expressed the same
need (Matt. xxvi. 38).
Ver. 10. For Demas hath forsaken me.
Literally, left in the lurch (comp. ver. 16 and 2 Cor.
iv. 9). The aorist participle ἀγαπήσας gives the rea-
son of the apparently strange conduct, but contains
also, at the same time, an indirect warning to Timo-
thy.—Having loved this present world, τὸν
viv αἰῶνα; ἢ. ¢., the earthly, visible world, with its
good things, in opposition to the invisible, still
future kingdom of Christ, which was the object of
the highest love of Paul, and for the sake of which
he endured willingly the heaviest affliction.—And
is departed unto Thessalonica. According to
some, to carry on trade there; according to others,
because it was his native town, According to Col.
iv, 14; Phil. 24, he was with the Apostle as co-
laborer at the time of his first imprisonment, and
seems also to have accompanied him again just after
his release. But now the prospect of the approach-
ing death of Paul appears to have awakened in him
again the desire of earthly comfort. According to
the tradition (Dorornevs, Synopt.), he became an
idol’s-priest in Thessalonica ; which, however, is not
very probable, The text, at least, gives no sort of
occasion for supposing an immediate falling away
from Christianity. It could not have been difficult,
moreover, for men like Demas to hold on to their
easy Christianity in such way that they ran no risk
either of being troubled by persecution, or of being
eompelled to offer too great sacrifice—Crescens
otherwise wholly unknown—to Galatia, Titus
to Dalmatia (comp. Rom. xv. 19), a province of
Roman Ilyricum, on the Adriatic, southerly of
Uiburnia (see Winer, Real Wert. on this place).
"Ino. Χριστός, Lachmann has, 6 κύρ. ᾿Ιησοῦς, which Hather
Wordsworth retains the reading of the Recepta.—E. H
It may be that these last journeys were made in con-
sequence of an apostolic order, at least with Paul’s
knowledge and approval. From the brevity of the
expression, it is not possible to determine anything
here with certainty.
Ver. 11. Only Luke is with me. Assuredly
no other than the author of the gospel, and of the
Acts of the Apostles (comp. Col. iv 14; Phil. 24.),
The question (De Wette) where Aristarchus was
then, disappears when we distinguish correctly be-
tween the Apostle’s companions during his first and
his second imprisonment. ‘The Apostle’s helpers
did not come to him at Rome to remain with him,
but to depart again from him, and execute his
orders ;” Otto.—Take Mark, and bring him
with thee. He also, according to Col. iv. 10, had
been with Paul at Rome during the first imprison-
ment: where he was then, is unknown; probably
near Timothy. According to the almost generally
received view, we have here John Mark, who for.
merly (Acts xiii, 13) had not shown enough con-
stancy, and upon this account was thought by Paul
to be unfit to accompany him upon his second jour-
ney, but afterwards, not only in the estimation ot
Barnabas, but of Paul also, had shown himself far
more trustworthy, so that now his presence has be-
come properly more desirable to the Apostle than
that of others—For he is profitable to me for
the ministry, εἰς διακονίαν. The absence of the
article must not be disregarded. The ministering
of the gospel in general is not meant here, but ser-
vice to be done personally to Paul (πρεσβύτης, Phil.
9); certainly in his high calling, in so far as he
could carry this on in prison.
Ver. 12, And Tychicus have I sent te
Ephesus. Tychicus, co-worker with Paul (comp.
Acts xx. 5; Titus iii, 12), According to Col. iv. 7;
Eph. vi. 21, during Paul's first imprisonment at
Rome, a commission to Ephesus was entrusted to
him, which must have been distinct from this. That
Tychicus was the bearer of the Epistle before us
(Wieseler), we consider not probable ; rather, we
might conjecture that he was sent by Paul to Ephe-
gus in advance of the latter, to take the place of
Timothy during his absenee, so that the latter could
leave his post for an indefinite time, all the more
easily, according to the wish of the Apostle, and be.
take himself as soon as possible to Rome. Other
conjectures sce in De Wette.
Ver. 13. The cloke that 1 left ... bring
(with thee). τὸν φελόνην (according to ether
MSS, φαιλώνην. φαιλόνην, φελώνην), penulam, Ac
CHAPTER IV. 9-22,
111
cording to some interpreters, a travelling cloak in
the strict sense of the term ; according to others, a
portmanteau, portfolio, bookcase. The grammatical
grounds for both views are about equal. Against
the first, it is urged that it is not probable Paul
would have left bebind a travelling cloak at the out-
set, or during the progress of a missionary journey ;
against the second, that he means especially the
βιβλία. Besides (Calvin): “ Queret hic quispiam,
quid εἰδὲ velit Paulus vestem petendo, si mortem sibi
instare senticbat. Hoc quoyue difficultas me move,
ut de arcana accipiam,” although he adds, by way
of precaution: “" Potwit tamen aliquis esse tune usus
vestis, qui hodie nos latet.” If Paul hoped to live
through the winter (ver. 21), it could well be that
such an article of clothing might be wished for.
[Is ic not true in fact, and psychologically worth
noting, that even when men know they must die
soon, and are entirely resigned to death, neverthe-
less they frequently speak of things, and of their
affairs, as if they expected life to move on as usual ?
And is not this the true solution of St. Paul’s words
in this passage, which have moved not only the great
Calvin, but many lesser lights and plain people ?—
E. H.] Of more moment is the account that he had
left the φελόνην with Carpus (beyond this not
known), at Troas. It is very improbable that the
same sojourn at Troas is here meant of which there
is mention in Acts xx. 6, since this happened years
before, und the effects here named could readily
have been conveyed upon the ship in which they
were then carried from Troas to Assos (ver, 18).
Paul, consequently, must have been once again at
Troas, later; and here, consequently, we have a new
proof of the probability of a second imprisonment.
—And the books; uncertain whether sacred or
secular writings, which were written upon papyrus
(but) especially the parchments, μάλιστα τὰς
MeuBpdvas ; naturally, wréttern parchments, the con-
tent of which was dear to him; since unwritten
parchment was readily enough to be obtained in
Rome.
Ver. 14. Alexander the coppersmith did
me much evil, [“ ἐνεδείξατο = fecit publicé ;”
Wordsworth. The same writer thinks the Apostle
is speaking here not of the first law-suit at Rome,
“but of some more recent peril in Asia.”—E. H.]
Wherefore, we cannot believe this to have been the
same Alexander mentioned in 1 Tim. i. 20 (see upon
this place). Were he the same meutioned in Acts
xix. 33, we might conjecture that he had been sum-
moned to Rome in the matter of Paul’s law-suit,
that in his first apology (ver. 16) had appeared
against him, and now had returned again to Ephe-
sus, in the immediate neighborhood of Timothy
’ (Wieseler), Other opinions see in De Wette upon
this place. In any event, the bitter mortification
experienced by Paul at his hands must have been
of formidable, serious sort, and consisted in a with-
standing (contradiction) of his words (ver. 15).—The
Lord reward him according to his works,
ἀποδώῃ. The effort to free the Apostle here from
the appearance of excessive harshness, has given
occasion to an alteration of the reading. A. C.D.’
E. F. G., as well as many translators and church-
fathers, read ἀποδώσει, the Lord will requite him
according to his works. How weighty soever this
number of witnesses be, observation has justly
called forth some complaint nevertheless that there
has been here designedly a softening of the sense
af the word, so that th2 Recepta, in the end, has
more inner probability. The Apostle utters here
no vindictive judgment, but an imprecation which
springs from his Christian feeling for right and right
cousness, where, under no circumstances, must it be
forgotten that he has to deal, not with a personal
enemy, but with an opponent of his word (ver. 15),
ἐμὰ ΟΕ the cause of the gospel, as in Acts xiii
9, 10.
Ver. 15. Of whom be thou ware also; for
he hath greatly withstood our words. The
soberness of this advice and the resolutencss of thia
accusation is the best evidence that Paul, in the fore
going words, had been in no degree blinded by per-
sonal revenge. The connection with the statementa
in vers. 15 and 16 strengthens the conjecture that
Alexander withstood (ἀν ϑέστηκε) the words of the
Apostle, not during any previous ministerial activity,
but on the occasion of his recently delivered de-
fence, when Paul was defending not only his per.
sonal cause, but assuredly, for the most part, the
cause of the gospel.
Ver. 16. At my first answer no man stood
with me, Οὐδείς μοι συμπαραγένετο. Wolf: “Suu.
mapaylversat indicat patronos et amicos, gui alios,
ad causam dicendam, vocatos, nune presentia sua,
nune etiam oratione adjuvare solebant” (comp.
Scuémann, Add. Recht, p. 708). According to Ro.
man law, such assistance was perfectly legal, and
allowed the accused. Even Roman emperors were
accustomed not to shun their friends when arraigned,
Luctan (De Morte Peregrini, § 13) derided the zea\
of the early Christians who availed themselves of
this right. If any one, surely Paul might have ex
pected that, upon the bench of the advocate, friends
would not have been wanting who would freely have
raised their voices in his behalf. To be sure, some
had gone away (ver. 11); but he was at Rome then
for the second time, and he had various, and,
amongst them, distinguished friends (see Phil. i. 18;
iv. 22), consequently others could not have been
wanting to him. But here, likewise, human weak-
ness, and fear of becoming involved in the probably
unfavorable issue of his suit, had prevailed in full
force. It is hence likewise clear that his condition
now was entirely different from that during his for-
mer imprisonment.—(I pray God) that it may
not be laid to their charge, adds the Apostle, in
the consciousness, on the one hand, that an actual
sin had been committed, which certainly needed for-
giveness ; and, on the other side, that here no delib-
erate wickedness, like that of Alexander (vers. 14,
15), had been at work, but only weakness of the
flesh. In this his gentle judgment, moreover, he
exhibits likeness of the Master (Matt. xxvi. 41),
whom he resembles in this, that, upon his entrance
at the path of death, he found himself forsaken of
his dearest friends, and yet was not alone (comp.
John xvi. 32).
Ver. 17. Notwithstanding the Lord stood
with me and strengthened me. After the men-
tion of the dark side, the Apostle exhibits the bright
side of his situation in that critical moment. The
Lord—viz., Christ—stood by me_(apéorn)—with
the help of the Holy Ghost (comp. Matt. x. 19, 20)—
and (this the result of the assistance) strengthenea
me (ἐνεδυνάμωσε με, comp. Phil. iv. 13; 1 Tim. i
12), in that he endued me with courage and παῤ
ῥησια. The Lord has not only done what the Apos
tle might have expected from his friends, but more
yet.—The immediately following states the object
of this benefit: That by me the preaching
118
THE SECOND EPISTLE TO TIMOTHY.
might be fully known (sc. of the gospel), wAnpo-
φορηϑῇ, comp. ver. 5 (without adequate grounds,
some Cod. read πληρωϑῇ), not only, that the preach-
ing of the gospel through me should gain fuller con-
firmation and recognition, but that it should thereby
reach, as it were, its culmination, since upon this
occasion it was rung forth impressively in the capi-
tal of the world, in the ears of the corona populi,
and (that) all the Gentiles might hear. The
Apostle regards the witness delivered upon this oc-
easion as the keystone of his apostolic message, and
all within its reach as the core and representation
of all heathen peoples (comp. Rom. x. 18; Col. i.
6).—And I was delivered out of the mouth of
the lion. “ Multi sub nomine Leonis Nerorum in-
telligunt. Ego hac locutione potius generaliter peri-
culam designari existimo, ac si diceret: ex precsenti
incendio, vel ex faucibus mortis ;” Calvin, The ex-
planation, that there is reference here to the punish-
ment of being thrown to raging lions, is insipid
(Mosheim). Whether, again, Alexander the copper-
smith, or a certain Alius Cesareanus, a deputy of
the Emperor, or also the chief accuser in the law-
suit, is here designated, is a matter wholly unde-
cided. It must not be overlooked that here the
statement is not of the dion himself, but of the
mouth of the lion, and that hereby, in a figurative
manner, the sum total of the dangers which, at the
moment, surrounded the Apostle, can be expressed
(comp. Ps. xxii. 22).
Ver. 18. And the Lord shall deliver me,
ἄς. The Apostle foresees that the issue of the de-
cisive final hearing, now imminent, might not be
comparatively as favorable as that of the first hear-
ing, from which he had gone forth unharmed; but
he does not lose courage upon that account. He
who has delivered him thus far out of all dangers,
will do it yet again. ‘O κύριος ῥύσεταί pe ἀπὸ
πάντος ἔργου πονηροῦ. In and by itself, it were
possible that he here refers to ἔργα πονηρά which he
himself might perhaps do, in reference to which he
now, nevertheless, hopes in the Lord to be gra-
ciously delivered from (Grotius: ‘ Liberabit me, ne
quid agam, Christiano, ne quid Apostolo indig-
num”). At this high level of his spiritual develop-
ment, and with death immediately before him, it is
not probable that the Apostle could have felt and
expressed fear in this respect, and hence the view is
far more acceptable that Paul was thinking here of
the ἔργα πονηρά of his enemies (so to say, further
openings of the lion’s mouth), That he neverthe-
less, as would appear from the tone of the words,
expected no deliverance from the real danger of
death, or a restoration of his former freedom, is evi-
dent from what follows immediately: and will
preserve (me) unto his heavenly kingdom ;
in that kingdom which, although it be founded upon
earth, and will, at the Parousia, be revealed in all
its glory, is, nevertheless, here considered decidedly
as in the beyond: σώσει εἰς = σώζων ἄξει με εἰς
(Heydenreich). The heavenly kingdom is the re-
ceptaculum in which Paul will find complete deliver-
ance, after, through death naturally, he shall have
been transported thither, We have here conse-
quently no other idea than in Phil. i. 23.—To
whom be glory fox ever and ever. Amen.
Here, too, as in Rom. 1x. 6, the doxology is dedi-
cated to Christ through whom he enjoys this deliv-
erance. A worthy conclusion of this entire passus
of the whole Epistle, to which, moreover, only a few
more particulars of less importance will be further
added. ‘‘ Doxologiam parit spes, quunto majorem
res” Bengel. :
Ver. 19. Salute Prisca and Aquila (see Acte
xviii, 2; Rom, xvi. 3; 1 Cor. xvi. 19), Here alse
as it often occurs, Prisca is named before ber hus.
band, It may perhaps be considered a proof that
she was his superior, either as regards character or
in respect of the development of her spiritual life.—
And the household of Onesiphorus (see chap
i, 16-18).
eu 30. Erastus abode at Corinth, &.—
Besides here, Erastus is also mentioned in Acts xix
22 and in Rom, xvi, 23, as chamberlain of the city
of Corinth (arcarius civitotis, or financial administra.
tor). Yet it is a question whether the person here
alluded to is the same as the one last mentioned,
The very saying that he abode at Corinth speaks
against it, since from οἰκονόμος this would surely
have been self-evident, unless, indeed, he had already
resigned his office, or, perhaps, had been deposed
for his avowal of Christianity—But Trophimus
have I left at Miletum sick. From Acts xx. 4;
xxi. 29, we are acquainted with Trophimus as a
Christian feom among the heathen, also an occasional
travelling companion of Paul, and the innocent
cause of that storm which then arose against the
Apostle. This time, also, he had wished to accom-
pany Paul on his journey, but had been left by him
sick at Miletus, a city on the seacoast of Caria (not
the Miletus in Crete), A statement again, which
remains inexplicable if we assume that this Epistle
was written during the Apostle’s first imprisonment
at Rome, since it is surely impossible to place thia
incident in that last journey to Jerusalem mentioned
in Acts xx. and xxi. (see Acts xxi. 29), Well says
De Wette: “The idea of leaving refers to a prior
companionship.”
Ver. 21. Do thy diligence to come before
winter (see ver. 9). “psa hieme navigatio olim
Sere nulla, et imminebat martyrium Pauli ;” Ben-
gel_—BHubulus greeteth thee .. . and all thy
brethren. Names of certain Christians of Rome,
of whom we know nothing.—Linus, according to
some writers, is the same person whom Eusebius
and Ireneus name the first Bishop of Rome. [The
tradition was generally received.—K. H.
Ver. 22, The Lord ... be with thy spirit.
A blessing differing somewhat in form from the con-
clusion usual to the Apostle. In the knowledge
that it is his last Epistle, he has purposcly so divided
the blessing that the former part concerns Timothy
alone (μετὰ τοῦ πνεύματός cov), but the latter, al
the believers with him who would read it (ued
ὑμῶν). See 1 Tim. vi. 21.
DOCTRINAL AND ETHICAL.
1. We are now at the end of the last Epistle
which the Apostle Paul wrote, and are therefore of
necessity urged to cast a glance upon his end. It is
uncertain whether his Jast wish was fulfilled, end
whether Timethy did come to him before the winter,
Nero died in the June of 68 A. D.; so that, if we
assume, with the tradition, that Paul suffered mar.
tyrdom under his reign, we have then in this date
the extremest terminus ad quem. His rank as Ro-
man citizen saved him from crucifixion, which, ac
cording to the prophecy (John xxi, 18), fell to
Peter’s lot. By the testimony of Clem. Rom., Ter-
tullian, Eusebius, and others, Paul was beheaded
CHAPTER IV. 9-22.
1ly
with the sword. Jzromz (Catal. Script.) relates:
“ Ee ergo decimo quarto Neronis anno, eodem die,
quo Petrus, Rome pro Christ: capite truncatus
sepultusque est in via Ostiensi.” [Comp. Conybeare
and Howson on St. Paul’s death, vol. ii. pp. 486--
490.—E. H.] The sentence last added is by no
means improbable, if we reflect that death-war-
rants were often executed without the city when
extensive popular tumults arising from them were
feared, although, otherwise, execution without the
city was thought especially shameful. Those legends
need in this place no criticism, which report that
milk instead of blood flowed from the neck of the
Apostle ; nor those others, that from the spot where
the head, in falling, touched three times the ground,
there leaped up springs of water.
2. The last wishes, regulations, and blessings of
the Apostle before bis death are of double impor-
tance. In the first place, they show that we do not
stand here upon the soil of abstract ideas, but of the
soberest historical reality; and, secondly, they con-
tain, just in the seeming unimportunce of many of
the notices, one indirect proof more of the genuine-
ness of the Epistle. How could a forger have de-
vised an order like the one concerning, for instance,
the cloak, the books, and the parchments? But he
who wishes in any case to find straightway, in the
innocent name “ Linus”—only mentioned here by
the way—a sign of the second century, and makes
this salutation a basis for groundless hypotheses and
hypercritical combinations (Baur), must certainly
cling very closely to his once-assumed fixed idea.
It is to be hoped, too, that the opinion (WiEsELER,
Chron. Syn., p. 428) will find no general support,
that in deciding upon the composition and arrange-
ment of the apostolic Epistles, the personal refer-
ences are of no importance.
3. Just that genuinely human trait which ap-
pears in Paul’s longing for his friends before death,
and is expressed in his sorrow for the faithlessness
of certain ones, shows us that the state of bis mind
(vers, 6-8) can in no way be called a fruit of enthu-
siasm and exaggeration.
4, The little we know of Demas gives us no
right to use him, as he already has been, as evidence
against the evangelical precept of the perseverantia
sanctorum. The word of the Apostle, 1 John ii, 19,
is rather of weight in this case. The use Bunyan
has made of this character in his ‘ Christian Pil-
grim,” is ingenious. We may say, in fine, that
when in us, or in others, only feeble germs even of
spiritual activity are found, the consideration of
Demas stimulates our vigilance; while a glance at
Mark (ver. 11; compare with this his earlier his-
tory) quickens our courage. The former reminds us
of the saying: “ Many who are first shall be last ;”
and the latter: ‘and the last shall be first.”
5. Upon the difficulty which has been found in
ver. 18, against the Theopneusty of the Apostle,
compare what has been said on 1 Tim. v. 23, in
“ Doctrinal and Ethical.”
6. The account that Paul left Trophimus sick at
Miletus, is, in the first place, an internal proof of
the genuineness of the Epistle; for no wonder-
loving forger would ever have written thus, in the
Apostle’s name; but secondly, also, it is a remark-
able aid to a true judgment of the Apostle’s power
to perform miracles, which was just as little unlimit-
ed on the one hand as wholly arbitrary on the
other. ‘We may herein also notice the wonder-
working power of the Apostles, namely, that its use
19
lay not in their own will, but in that of God; and
that when miracles were to occur, they were espe-
cially urged thereto by God; and that they were
used, too, only as introductory to the preaching of
the gospel, and as confirmatory of it, but, for the
rest, not in rivalry with the mysterv of the Cross
and its passion, so that this might be dispensed with
at will, by means of miracles wrought upon our
enemies ;” Starke,
HOMILETICAL AND PRACTICAL.
Demas, in the New Testament, is like Lot’s wife
in the Old.—Even when beginning to give ourselves
up to Christ, return to the present world is (1.) pos-
sible; (2.) criminal; (3.) disastrous.—The faithless
ness of earthly friends compared with the fidelity of
the heavenly friend.—Moreover, timely regulations
at the approach of death are by no means unworthy
of the Christian, of whom the greatest things are de-
manded.—Paul was as far removed from a spiritless
materialism as from a sickly spiritualism.—The spirit
of order should animate the Christian even in little
things.—The thought of an approaching end should
not weaken, but, on the contrary, strengthen our zeal
to “work while it is yet day.”—'‘ The zeal of thine
house hath eaten me up” (John ii. 17).—How a
Christian can be angry, and yet not sin (Eph. iv.
26).—The consolation arising from belief in God’s
justice notwithstanding every wrong man does us.—
Alone, and yet not alone. At our last account also,
no one will stand by us except the Lord.—The Lord
can redeem His children through death, if he does
not redeem them from death.—The last closing
note of the Christian life a doxology always.—The
association of the saints should be more intimate
the shorter the lifetime becomes.—Aquila and Pris-
cilla the model of Christian wedlock: (1.) Closely
bound together; (2.) zealous in labor; (3.) richly
blessed (Zraurede).—The grace of our Lord Jesus
Christ in its ail-surpassing value.
δ Flow joyous am I here below!
My treasure is the A and O,
eginning and conclusion.”
Srarke: Hepinerr: How many brothers Demag
has, who love the world better than God (Luke viii,
18) !—Cramer: Not he who has begun well, but he
that shall endure to the end, shall be saved (Matt.
xxiv. 13).—OsranpeR: Many a one is at first weak
in bis charge, but afterwards zealous in the work of
the Lord. Hence we should not straightway de-
spise the weak, but hope for improvement (Rom,
xiv. 1)—Preachers must have books and paper;
reading and writing is their labor. Without these
they can hardly exist (1 Tim. iv, 13)—HepinGEr:
A coppersmith withstands Paul, God, Christ’s king-
dom and word, Thus the enemy can work by
means of insignificant people. One fly defiles much
ointment, one mangy sheep many others (Eccl. ix,
18; x. 1). One bad man, when subject to the devil,
can prevent much good by word and deed. May
God reprove Satan, that he hold his peace !—Imper-
fections and faults occur even among saints; where-
fore we should edify and improve each other in com-
mon (Gal, vi, 1; Matt. xxvi. 56)—When all our
friends, when father and mother forsake us, our God
will not forsake us (Ps. xxvii. 10)—Experience
brings hope with it; he who has been so often in
peril, and has been saved—who feels, too, every day
120
THE SECOND EPISTLE TO TIMOTHY.
the saving help, can surely be of good hope that the
Lord will always save him - -A blessed death shuts
the door on every suffering.—Remember vour bene-
factor, and, if you can do no more, wish him a thou-
sand different benefits forever and ever.—To be
blessed by the holy, is honor and benefit.—Jesus
Christ all in all. Where He is not, we can accom-
plish no good,
Heuser: If even a Paul experienced bad faith
from his friends, how much easier for us to find con-
solation !—Hints on the value and use of books, on
lectures, and scientific occupations,—There is a holy
longing to see evil punished for the sake of good.—
It is often wise to turn aside from your path.—Lei
us be considerate and gentle with human weakness
es,—The aid of God is assured to the witnesses of
truth.—The godly need not fear even the cruelest
violence.—The final redemption of the godly is not
here, but will be there.—Even with the dignity of an
apostle, intimate friendship is compatible-—“ Not to
strange means, but to yield to God’s law ” (see 20 b).
Lisco: Paul’s trust in God in his last extremity,
—The Lord our guard and aid: (1.) He stays when
men leave us; ὦ) He protects v1; (8.) He τὸ
deems us in the end.—Want of ve, and low ip
its origin and action,
THE END OF I. TIMOTHY
THE
EPISTLE OF PAUL
TO
Pir Us
BY
J. J. VAN OOSTERZEE, D.D.,
PROFESSOR IN ORDINARY OF THEOLOGY IN THE UNIVERSITY OF UTRECHT
PRANSLATED FROM THE GERMAN, WITH ADDITIONS
BY
GEORGE E. DAY, D.D.,
PROFESSOR IN YALE THEOLOGICAL SEMINARY.
NEW YORK:
CHARLES SCRIBNER’S SONS,
Exvmarp, eccording to Act of Congress, in the year 1868, by
CHARLES SCRIBNER & CO.,
be the Clerk’s Ottice of the District Court ot the United States ror the Southern District
of New York.
THE EPISTLE OF PAUL
TO
TITUS.
$1. TITUS.
Or Titus, to whom Paul directed the Second of his Pastoral Epistles, we know even :ess
than we do of Timothy. By birth a heathen (Gal. ii. 3), he was converted, it is supposed,
through the agency of the Apostle, who calls him his genuine son κατὰ κοινὴν πίστιν (chap.
i, 4), and elsewhere addresses him by the name of brother (2 Cor. ii. 12). On his journey
with Barnabas (Gal. ii. 1), Paul brought Titus to Jerusalem, and resisted the demand of the
Jewish Zealots that he should be circumcised, on the ground that he was to be a living dem-
onstration of the truth and power of the preaching of Christian freedom. Twice the Apostle
sent him, when prevented from going himself, to Corinth, and the manner in which he ex:
ecuted the first mission, together with his readiness to undertake the same work again, led
Paul to commend him as a faithful helper (2 Cor. vii., viii.). Dispatched with the Second
Epistle to this church, he finished the collection for the poor in Judea which he had com-
menced at an earlier period (2 Cor. viii., ix.). As Paul’s associate and fellow laborer (2 Cor,
viii. 23), he had visited the Apostle perhaps during his first imprisonment at Rome; on his
release, certainly, Titus accompanied him in his journeyings for the spread of the Gospel, and
was left behind in Crete by the Apostle for the further organization of the Church. Still, it
does not appear to have been the design of Paul to leave him permanently at the head of all
the churches on the island. At least he closes his Epistle with the wish that Titus, when
his place should be supplied by Tychicus or Artemas, should come as soon as possible to
Nicopolis, where Paul proposed to spend the winter (chap. iii. 12), and when the Second
Epistle to Timothy was written, Titus had gone to Dalmatia (2 Tim. iv. 10), probably in the
service of the Gospel. Tradition makes him the first bishop of Crete, and relates that he died
and was buried there at the age of ninety-four years. See Evsmius, H. 1. iii. 4. Oonstitt,
App. vii. 46. Deserving of mention is the conjecture (Marcker) that Titus was none other
than the Silas of the Acts, whose full name would thus be Titus Silvanus (= Silas). In favor
of this identity is the intimate connection in which Silas (or Silvanus), like Titus, stood with
the Corinthian Church (comp. 2 Cor. i. 19, with chap. viii. 38). This would fully account for
the somewhat singular absence of the name of Titus in the book of Acts. Never at least does
the name of Titus or of Silas occur in any such manner as would impugn the identity of the
person indicated by each of these names, This identity is indeed a mere conjecture, but the
suggestion is ingenious, and we know not what could be brought against it, if it were not
that the Acts xv. 22, 32, 84 seem to say that Silas was a Jewish Christian, while Titus on the
other hana belonged to the Gentile Christians (Gal. ii. 3). [The recent hypothesis of R. King,
(Who was St. Titus? Dublin, 1853), that he was the same person with Timothy, appears to
have found no favor.—D.]
2 THE EPISTLE OF PAUL TO TITUS.
§ 2, COMPOSITION OF THE EPISTLE: TIME, PLACE, AND AIM.
We have already seen (in the general introduction) that there is no room in the history of
Paul, so far as it is carried in the Acts of the Apostles, for a journey to Crete and a winte:
at Nicopolis. ᾿ : : :
We are therefore obliged to place the TIME of the composition of this Epistle in the inter
val between the first and second imprisonments of the Apostle. The order of events we may
perhaps conceive of as follows: Paul, on being released, hastened first to Ephesus, because
the church in that city was in imminent danger from the outbreak of false doctrine. Whether
he had the opportunity of making on this occasion a passing visit to the church in Jerusalem,
cannot be determined. Perhaps the disturbances in Palestine would render it impossible.
From Ephesus he goes to Macedonia and Greece, and returns through Troas, Ephesus and
Miletus to Crete. After the evangelization of this island, he repairs to Epirus, where he
spends the winter in preaching the Gospel at Nicopolis. Here he leaves Titus behind (in
Crete), who subsequently prosecutes his work from Nicopolis to Dalmatia. Next he turns
to the remote west, and at its very threshold perhaps (the τέρμα τῆς δύσεως), and before estab-
lishing a permanent church, is arrested and carried to Rome. (Lanen, Apost. Zeitalter, ii,
p. 397). To the possible objection that every step of this sketch is not susceptible of equal
documentary evidence, it may be sufficient to reply jn the words of Paley: “I confess that
the journey, which we have thus traced out for Paul, is in a great measure hypothetic; but
it should be observed that it is a species of consistency, which seldom belongs to falsehood,
to admit of an hypothesis, which includes a great number of independent circumstances
without contradiction.” See Hore Pauline, chap. xiv., at the end.
The PLACE where the Epistle was written cannot with entire certainty be decided. In
ancient subscriptions, indeed, it is said, on the ground of the direction in chap. 111. 12, to
have been Nicopolis, but it is by no means certain that Paul, when he sent this letter, had
taken up his winter quarters there. Very possibly the Apostle, on his way thither, remained
awhile in Thessalonica or Philippi, and sent the Hpistle from one of those cities. From Titus 111.
12, compared with 2 Tim. iii. 14, it may not improbably be inferred that the Epistle to Titus
must have been written several months after the First Epistle to Timothy.
The occasion which led the Apostle to write this Epistle, was the position of Titus and
the exigencies of the Church in Crete. Having learned from his own observation on the
island that the morality of the inhabitants was far from what it should be (chap. i. 12), and
fearing therefore that the new converts might very easily return to their former vices, he felt
it to be imperatively necessary to direct Titus how to conduct among this people, and
particularly in regard to the establishment of church order, in opposition to the false teachers
who had already made their appearance. He aims, therefore, to prepare and strengthen him
for the contest evidently before him, by placing in his hand written instructions to which he
might be able to appeal, whenever the occasion should arise, in proof that he was not acting
arbitrarily, but in accordance with positive Apostolic directions. But although the Epistle
was addressed in the first place to Titus, it is evident at a glance that it was also, at least in
part, indirectly designed for the church. This has been observed by Calvin, who says, in his
introduction to the Epistle: “ Paul wrote with the design of arming Titus with his own
authority for sustaining so great a load. For it cannot be doubted that he ran the risk of
being set at naught by some, as if he was of no special account among the pastors. Hence
we may irfer that Paul did not so much write privately to Titus as publicly to the Cretans,
For it is not probable that Titus was reproved for introducing, with too great readiness, un-
worthy persons into the overseership, or that it was prescribed to him, as to an inexperienced
person and a novice, with what kind of doctrine he was to instruct the people: on the con-
trary, since due honor was not shown to him, Paul invests him with his own authority both
in ordaining ministers and in the entire direction of the church, and since many were foolishly
seeking a form of doctrine different from that which he delivered, Paul, rejecting all others,
approves of that alone, and exhorts him to go on as he had begun. His simple aim is te
ὃ 3. CONTENTS AND ANALYSIS OF THE EPISTLER—§ 4, LITERATURE. 3
maintain the cause of Titus and to extend a helping hand to him in carrying on the work of
the Lord.”
ὁ 8. CONTENTS AND ANALYSIS OF THE EPISTLE,
As in the other Pastoral Epistles, there is here no strict logical sequence of thought. The
exhortations follow each other simply and naturally, just as they occur to the mind and heart
of the Apostle. After the usual salutation, Paul instructs Titus how he is to act both in the
appointment of others to office and in performing his own work as a Christian minister. He
enumerates (ch. i. 5-9) the qualifications which the elders to be appointed in the church in
Crete must possess, and insists upon the absolute necessity of choosing such elders, in view
of the ill repute in which the character of the inhabitants was held, and the dangerous influ-
ence of the tearhers of error, a picture of whom he presents briefly but in sharp outline. In
opposition to these false teachers, Titus must faithfully preach the true doctrine (ch. ii, 1).
Instead of general exhortations, special directions are given in respect to what, by precept and
example, he is to teach the individual members of the church according to their sex, age and
condition (ver. 2-10). After this follows a pregnant summary of the Gospel, with reference par-
ticularly to the sanctifying tendency and aim to which the work of Titus must always be
exclusively and most earnestly directed (ver. 11-15). The Apostle then adds (chap. iii. 1-10)
a number of exhortations designed rather for the whole church. Titus is to exhort all to
obey magistrates and to live meekly (ver. 1-2), and to enforce his injunctions by reminding
them of the sad state in which they were living before their conversion, and of the grace be-
stowed upon them in Christ (ver. 3-7). This must be forcibly impressed upon their hearts, and
the practical side of saving truth be brought forward with the utmost earnestness; while
foolish controversial questions must be rejected, and an heretical person, after exhortation
which proves fruitless once and again, be cut off from the church (ver. 8-11). With the desire
expressed that Titus would speedily come to Paul at Nicopolis, a few particular instructions,
and the usual greeting and benediction, the Epistle closes (ver. 12-15).
In tone and style the Epistle is almost identical with the other Pastoral Epistles, especially
with the First to Timothy, with this difference, however, that the latter has a more confi-
dential character, while the Epistle to Titus is more distinctly official. It may also be re-
marked that everything in the Epistle is condensed as much as possible, yet so that nothing
essential is overlooked. “This is a short Epistle, but yet such a quintessence of Christian
doctrine and composed in such a masterly manner that it contains all that is needful for
Christian knowledge and life” (Luther). “This Epistle preéminently teaches us what effects
the grace of God must show in our whole life” (Diedrich).
§ 4. LITERATURE.
In addition to the authors mentioned in the first general introduction, compare also: Pr.
Van Haven, Comment. Analytica in Epist. Pauli ad Titum, Halle, 1742. Von E1nem, £r-
klérung des Briefes an den Titus, Stendal, 1779. Van ῬῈΝ Es, Dissert. theol. inaug. de Pauli
ad Titum epistola cum ejusdem ad Timotheum duabus composita, Lug. Bat., 1819. [By far the
best Commentaries on Titus in English are those of ALForp and Exuicorr. The notes of
Worpsworta (3d ed., 1868), although sometimes good, are of less value. The elaborate
Commentary on the Epistle to Titus, by Tomas Taytor, Cambridge, 1612, is composed in a
homiletical style—D.] Respecting Titus and the Epistle addressed to him, compare the
article of A. Kouner in Herzog’s Real-Encyklopddie, XVI. 8. 176, ff. [also the article of
WIEsELer, Timotheus und Titus, in the supplementary vol. XXI. p. 276-342.], and T. Ranuz
in Piper’s Hoangelischer Kalender for 1850, 8. 68-70, together with ZeLupr, Biblisches
Worterbuch fir das christliche Volk, in voce. [Also Davrpson, Introduction to the New Test.,
Vol. IIL pp. 76-100, and Smirn’s Bible Dict., art. Titus].
THE EPISTLE OF PAUL
TO
LPL US <:
1.
Superscription and Benediction.
Cu. 1. 1-4.
1 ‘Paul, a servant of God, and an Apostle of Jesus Christ,’ according to [for
the faith of God’s elect, and [for] the acknowledging [knowledge] of the trut
2 which is after [which leads to] godliness; in [upon] hope of eternal life, which
God, that cannot lie [lieth not], promised before the world began [before eternal
8 times]; but [and] hath in due times [in his time] manifested his word through
[the] preaching, which is committed [entrusted] unto me according to the com-
4 mandment of God our Saviour ; to Titus, mine [his] own [genuine] son after the
[in virtue of] common faith: Grace [mercy],’ and peace, from God the Father
and [the Lord] * Jesus Christ, our Saviour.
1 Ver. 1.—[Tischendorf, who maintains the invariable sequence of ἀπόστολος Xp. Inc. in the introductory saluta-
tions of Paul, would invert the order of these words, and read “ Christ Jesus; but the weight of authority—D.3 E,
Ἑ. G. H. I. K., to which Cod. Sin. is now added—is against him.—D.]
Pa a wo" 4.—[The genuineness of ἔλεος is doubtful. Lachmann retains, Tischendorf rejects it. It is wanting in
‘od. Sin.
8 Ver. 4.—The word rendered the Lord is rejected by Lachmann and Tischendorf, and is wanting in Cod. Sin. [also in
A. 6. D.1—D.].
EXEGETIOAL AND ORITICAL.
Ver. 1, Servant. of God. This appellation
does not occur in the two other Pastoral Epistles,
which use the word ‘‘ Apostle:” here the phrase is
“servant and Apostle,” the first more general, de-
noting the religious, the other, more specific, indi-
cating the Christian character, in which the author
presents himself—For the faith, κατὰ πίστιν.
Not according to the faith (as Matthies and Luther)
[also Ital. Vulg. A. V.; this would make the faith
of the elect the rule and measure of the Apostle’s
office.—D.], but indicating the object of Paul’s apos-
tleship: in order to bring about the faith of God’s
chosen ones (which proceeds, according to Rom. x.
14, from the preaching of the gospel; comp. Acts
ΧΙ, 48; Rom. i. 5)—And further: for the
knowledge of the truth, καὶ ἐπίγνωσιν ἀληδϑείας
[and (for producing) the full knowledge of the truth,
¢, the gospel—D.]. Not without indirect refer-
wee to the Gnosticism of those days, which was be-
coming developed, the Apostle says that it was cer-
tainly his aim also, to lead the ignorant to knowl.
edge, but to such a γνῶσις as is derived from faith,
and then in turn leads to godliness, and which con-
sequently has a different root and a different aim
from the “science” falsely so called (1 Tim. vi. 20),
The ethical rules of the false teachers were in some
respects too rigid, and in others far too lax: in
opposition to these he insists upon a knowledge of
the truth which is for godliness, ὁ. ¢., which
makes godliness its aim and end. Thus explained,
κατά has the same signification as in the phrase
κατὰ πίστιν just before; while the other explana.
tion, “the truth which is according to godliness,”
gives neither a clear nor a Pauline thought.
Ver. 2. On hope of eternal life, ἐπ’ ἐλπίδι
(comp. Rom. iv. 18; viii. 21; 1 Cor. ix. 10.—Eter-
nal life is here, as in Rom, vi, 22, and elsewhere, the
object of hope. The clause “on hope of eternal:
life” is not to be exclusively referred to “truth”
nor to “ godliness,” but to the whole of the preced:
δ THE EPISTLE OF
PAUL TO TITUS.
—
ing sentence. The Apostle having, in ver. 1, stated
the end of his apostleship, now says (ver. 2) that
he discharges this duty in or on [resting on] the
hope of eternal life, and thus intimates not obscure-
ly by what power he was enabled to fulfil that mis.
sion, since he immediately testifies of the security
of this hope. [The believer already possesses eter-
nal life, but in its complete fulness he is to receive
it hereafter (comp. Col. iii. 8, 4). Huther.—D.]—
Which [sc. eternal life. De Wette, Huther.] God,
ἀψευδής, &c., exhibiting the character of God as true
and faithful—a word selected, perhaps, with a refer-
ence to the deccitfulness of the Cretans (v. 12),
promised, namely, through the prophets (Rom. i.
2), before eternal times, not to be taken abso-
lutely, as in 2 Tim. i, 9, but to be understood of the
Old Testament period, which dates from the first an-
nunciation of the gospel (Gen. iii, 15).—[The solu-
tion of the difficulty, that no promise was actually
made till the race of man existed, must be found by
regarding, as in 2 Tim. i. 9, the construction as a
mixed one—compounded of the actual promise
made in time, and the Divine purpose from which
the promise sprung, fixed in eternity, Thus, as
there God is said to bave given us grace in Christ
from eternal ages, meaning that the gift took place
as the result of a Divine purpose fixed from eter-
nity, so here He is said to have promised eternal life
from eternal ages, meaning that the promise took
place as the result of a purpose fixed from eternity.
Alford. ]
Ver. 8. And [But] in His time, &. (Lit.
His own (appointed) times. De Wette.] Here
again we have the same antithesis between the pe-
riod of the hidden and the revealed mystery, as in
Rom, xvi. 25; Eph. iii. 5. The time of this revela-
tion is described as that which God fixed and
arranged in His eternal wisdom (see also 1 Tim. ii.
5; Gal. iv. 4)—Through the preaching, &c.,
ὃ ἐπιστεύϑην ἐγώ (comp. on 1 Tim. i. 11). ‘“ Paul’s
designation of Ais preaching, as the means by which
that revelation was made, rests upon the ground that
he knew beyond any other apostle the depths of the
Divine purpose, and that through him it was made
_known to all nations (2 Tim. iv. 117). Huther.—
According to the commandment, &c., referring
sto the charge which the Apostle, immediately upon
.bis conversion, and frequently afterwards in various
ways, had received. By the addition of this clause,
:Paul emphatically denies that in his preaching he
has acted in any way on his own authority. On the
representation of God as Saviour, which is peculiar
to the Pastoral Epistles, see on 1 Tim, i, 1. [The
sidea in its connected form is, that it was the will of
God that Paul should publicly preach the gospel, the
proper time having now arrived for the universal
knowledge of eternal life—D.]
Ver. 4. To Titus, see Introduction, 8 1—His
genuine son, γνησίῳ τέκνῳ, the same name by
which Timothy is called in 1 Tim. i. 2, on which see
note.—By virtue of common faith, κατὰ κοινὴν
πίστιν. The Apostle probably lays special emphasis
upon this communion of the faith, with reference to
the heathen descent of Titus, as distinguished from
his own Jewish extraction. The principle in the
tase is that stated in Col. iii, 11; Gal. v. 6. Κατά
indicates the point of view from which Titus could
be regarded as a son of Paul: jidet respectu, Beza,—
Grace [mercy], peace. The second word of this
affectionate trilogy is omitted by C.1 Ὁ, E. Β' ἃ.
[@ad.: Sin.J, &c, It is possible, however, that this
omission is a correction, designed to bring the
phrase into agreement with the one employed in the
other epistles of Paul, in forgetfulness of the fact,
that, in the Pastoral epistles, a slight variation might
not unnaturally occur, On internal grounds it is at
least not improbable that in these epistles, the com-
position of which falls into one and the same period
of his life, the Apostle should have sent his greeting
to his fellow-laborers in a somewhat more extended
form than was customary with him when writing to
the churches (see on 1 Tim, i. 2).
DOCTRINAL AND ETHICAL.
1. The copiousness and richness of this introdue-
tion, when the brevity of the Epistle itself is consid-
ered, are an internal proof of its genuineness, An
| impostor would have regarded such copiousness,
which is not found in many of the other epistles of
Paul, as superfluous and mnadvisable.
2. The explanation of the Apostle in regard to
his special calling is of permanent value, because it
brings before us in a few lines his entire work as an
Apostle. Its origin is from God; its end, to bring
the elect to faith, through faith to the knowledge of
the truth, and through this again to true, sincere,
and hearty godliness ; its support and prospect is the
hope of eternal life; its proper centre, the an-
nouncement of salvation, which, through the agency
of God, was predicted before eternal times, and ata
later period was provided; its measure, the com
mand of God, to which his servants owe uncon
ditional obedience. It is not difficult to show that
the principal part of what the Apostle here testifies
of himself applies equally to every true and worthy
minister of the gospel.
3. The doctrine of Divine election, the cor ecele.
sie reformate, so far from being, in the view of
Paul, a point of subordinate importance, is’ one
which he makes prominent and emphatic at the very
beginning of this Epistle. Much of the abuse heaped
upon this doctrine, and still more of controversy
respecting it, would have been avoided, if it had
always been stated in a manner so decidedly prac-
tical and so little speculative as this great Apostle
presents it. Paul does not teach that a man must
obtain an assurance of his salvation before he can
venture to believe on the Lord: on the contrary, he
bids the believer, who, at the invitation of the gos-
pel, rests upon Christ, and is thus assured of his sal-
vation, gratefully look back and upward, in order
that he may find the beginning and ground of this
unspeakable salvation, not in anything in himself,
but solely in the free mercy of the electing counsel
of God, The doctrine of gracious election is not in-
tended to be a stone of stumbling to the unbeliever,
who in fact has nothing whatever to do with it, but
for comfort to the believer, who regards God’s free,
sovereign, and independent good pleasure as the
ground of his highest glory and consolation, in life
and in death,
4. “ He applies the same epithet, Saviour, to the
Father and to Christ, inasmuch as certainly each of
them is our Saviour, but for a different reason ; for
the Father is our Saviour, because He redeemed us
by the death of His Son, that He might make us
heirs of eternal life; but the Son, because He shed
His blood as the pledge and price of our salvation.
Thus the Son has brought salvation to us from the
CHAPTER I. 5-16.
ἢ
Father, and the Father has bestowed it through the
Son.” Calvin.
HOMILETICAL AND PRACTICAL.
The true Apostle of Jesus Christ is at the same
time a servant of God.—He who believes in Christ,
may reckon himself among God’s elect, but only he.
—The Christian is called to add to his faith, knowl-
edge (1 Cor, xiv. 20)—The connection between
Christian faith, Christian knowledge, and Christian
godliness—It is impossible that God should lie:
(1.) truth, (2.) comfort, (3.) solemnity of this
thought.—The gradual progress of the revelation of
salvation from promise to fulfilment, a striking illus-
tration of the manifold wisdom of God.—The true
preacher of the gospel is nothing less and nothing
more than the interpreter of the Divine revelation
of salvation.—The whole introduction of this Epis-
tle an expression of the faith, the hope, and the love
of the Apostle himselfi—The distinction between
Jew and Greek resolved into a higher unity, through
the common faith in Christ—The Christian greet-
ing: (1.) What should the disciples and friends of
the Lord especially wish for each other? (2.) Why
just this? (8.) How, and from whom ἢ
Srarke: Be not ashamed to be called a servant
of God! Thou servest the King of all kings and the
Lord of all lords, Thine associates and fellow-ser
vants are not only Patriarchs, Prophets, and Apos
tles, but also the holy angels (Rev. xix. 10), yea, the
Son of God himself—Craszr: Believers and tha
elect have all one faith (Eph. iv. 5),—Hepincer:
Knowledge, godliness, hope, a beautiful triad. Nei-
ther without the other.—Where no true faith exists,
there is no true, spiritual, and vital knowledge.—He
who would enjoy aright the hope of eternal life,
must have true faith exhibiting itself in godliness,
If such an order exists, hope maketh not ashamed.—
What is more sure than the salvation of believers?
God, who doth not and cannot lie, has fixed and
established it in eternity (Heb. x. 23; Eph, i. 4).—
Preachers and hearers, teachers and scholars, should
be in hearty accord with each other, like parents and
children ; as Elisha calls Elijah his father (2 Kinga
ii. 12), and the disciples of the prophets, children
(2 Kings iv. 38), and the Corinthians and Galatiang
are described as new-born children (1 Cor. iv. 15;
Gal. iv. 19).—Through the sacred office of preach
ing, spiritual children are born to God (James i,
18),
Lisco: What does a genuine Apostle preach, and
what does genuine preaching accomplish ?—Wherein
consists the glory of the office of the preacher of the
gospel ?—We also are servants of God and apostles
of Jesus Christ.—How children must be trained te
be true Christians.
IL.
Directions in respect to the Selection of Superintendents in the Church, enforced
by a reference to local necessities and circumstances.
Ca. I.
5-16.
5 For this cause left I thee in Crete, that thou shouldest set in [further bring
into]* order the things that are wanting [defective], and ordain [appoint] elders
[Ὁ
in every city, i
blameless, the husband of one wife,
ἢ accused of riot [debauchery], or [nor] unruly.
[a] steward of God; not self-willed [arrogant],
dent] must be blameless, as the
as I had appointed [as I prescribed to] thee: If any [one] be
having faithful children, [who are] not
For a bishop [the superinten-
not soon angry, not given to wine [no drunkard], no striker, not given to filthy
lucre [eager after base gain];
[the good], sober [discreet],
© 0
just, holy, temperate ;
But a lover of hospitadty, a lover of good men
Holding fast the faithful
word as he hath been taught [the trustworthy doctrine according to the teach
ing], that he may be able by
10 [correct] the gainsayers.
11
things which they ought not
12 account of shameful gain].
18
deceivers, especially they of the circumcision :
who [as those who] subvert [overturn] whole houses,
[what is not right], for filthy lucre’s sake [on
One of themselves [them], even a prophet of
their own, said, The Cretians are always liars,
[the] sound doctrine both to exhort and to convince
For there are many [and]* unruly vain talkers and
Whose mouths must be stopped,
teaching [since they teach}
evil beasts, slow bellies. This
witness is true: Wherefore rebuke them sharply [correct them with severity],
14
15
things are*® pure; but v
16
know God; but in [with the]
abominable and disobedient [men], and unto every
pure; but even their mind and conscience is defiled. : f
works they deny Aim [it], being [since they are]
that they may be sound in the faith; Not giving [and not give] heed to Jewish
fables, and commandments of men that turn from the truth. Un :
unto them that are defiled and unbelieving 7s nothmg
Unto the pare all
They profess that they
good work reprobate.
8 THE EPISTLE OF
PAUL TO TITUS.
3 Ver. 5.—[The question,
hitherto about evenly balanced, whether the reading should be επιδιορθωση in the mid ile
Sop active, the Cod. Sin. decides in favor of the former.—D.]
vn Fon 10 of doubtful authority. Lachmann omits, Tischendorf retains it.
It is wanting in Cod. Sin.
Ver. 15.—The μεν of the Recepta is omitted by A. Ο. D.. E. F. G., Cod. Sin., &c.
EXEGETICAL AND CRITICAL.
Ver, 5. Crete. This is probably the same
island which, in the Old Testament, is called Caph-
tor (Deut. ii. 23; Jer. xlvii. 4; Amos ix. 6); by the
Greeks in ancient times, Telchinia, and at present
Kriti, and by Europeans, Candia, It is the most
southern island in Europe, and is situated in the
eastern part of the Mediterranean Sea, almost equi-
distant from the three great divisions of the ancient
world. On account of its considerable size and its
long and narrow form, it was often anciently styled
Makronesus (Great Island). To this ‘‘ Queen of the
Islands,” as it was very early called, Hippocrates
sent his patients, on account of its mild and salubri-
ous climate. Its productions were far superior to
those of all other lands (Plin, H. N. 25, 8), and its
fertility, which since then has been much diminished,
was widely celebrated. The population, originally
the Caphtorim, who descended from Ham (Gen. x.
14), was subsequently increased by the Pelasgi, who,
however, were in a great degree supplanted by the
Dorians, who were at a later period joined by Achai-
ans, Aitolians, &c. Homer mentions, in the Iliad ii.
149, a hundred, in the Odyssey xix. 174, ninety
cities, of which Gortyna, Rhytion, Pheestus, Gnossus,
Lyktos, Hierapytna, Kydonia, Pergamum, Tarrha,
figure both in mythology and in actual history,
Crete was a prominent seat of idol worship, and its
overnment and laws excited the admiration of Plato
De Legg. i. 6). After various internal dissensions,
however, the brave islanders were conquered by the
Romans under G. Cecilius Metellus, B. C. 69; and
under Augustus the island, along with Cyrene, was
constituted a Roman province. That, in the time of
the Apostle, Jews in the dispersion were dwelling
there, is clear not only from Acts ii, 11, but also
from Josephus and Philo. The first knowledge of
the gospel may perhaps have been brought by Jews
returning to Crete from the first Christian Pentecost.
In what year, however, the church, which is here
(ver. 5) spoken of as having been a considerable
time in existence, was founded, history does not in-
form us. It is highly probable that the Apostle
Paul himself established it: there is also nothing to
hinder the supposition that, after his liberation from
his first imprisonment at Rome, he spent some time
on the island. So much at least is clear, that he
could only have made a passing journey, or remained
but a short time in Crete. For not only had Chris-
tianity obtained a firm foothold, but it was mixed
with not a few foreign elements, and the ecclesiasti-
cal regulations required still further extension and
completeness. The number of believers must have
been considerable; and in the cities everywhere
churches were established, which could not have
been the work of a few days or weeks, We find
evidence, accordingly, in these facts, if our view is cor-
rect, of the abundant labor and success of the Apos-
tle Paul in the latter period of his life, as well as the
‘ormer,—For this cause, τούτου χάριν, scil., that
thou shouldest [further] bring into order
«ἐπιδιορϑ ώσῃ) the things that are wanting [in
respect τὸ ecclesiastical organization —D.], and
iand especially, indicating more particularly the
work to be done.—D.], in- every city, κατὰ
from city to city, appoint elders—left 1
thee in Crete. These words shed important light
upon the condition of things in Crete. Paul had
himself laid the foundation there, but (in conse.
quence of want of time; Bengel) had left the spe«
cial organization of the church to Titus. In this was
included the appointment of not only one, but sev.
eral elders or presbyters in each church (comp, Acta
xiv. 23; xv. 2, On these church offices, see on 1
Tim. iii, 1), ‘The words sound as if Paul waa
making Titus acquainted, for the first time, with the
reasons why he left him behind in Crete, since other-
wise he would only have reminded him of them”
(De Wette). True; but the key to this peculiar
appearance is given in the words of Calvin, cited in
the Introduction, § 2, and it is therefore entirely
arbitrary to find here an argument for the spurious.
ness of the Epistle, and to add: ‘“ The author forgot
to put himself in the place of both persons.” No;
the critic, rather, forgot to penetrate into the true
nature of the Epistles,
Ver, 6. If any one is unaccused, εἰ δέ τις,
not an expression of doubt whether, among the Cre-
tians, such an one could be found, but a statement of
the requisites to which Titus should attend in the
selection of presbyters. On the manifold coinci-
dences with the directions in 1 Tim. iii, 1 sqq., which
of course must be expected to occur, see the Notes
on that passage-—Husband of one wife, who
has believing children; πιστά, ‘in opposition
both to no Christianity and to merely nominal Chris.
tianity” (Huther)—Not under the charge, &c.,
μὴ ἐν κατηγορίᾳ ἀσωτίας. For he who was open to
such a charge would not only be offensive to the
church, but, by his unrestrained debauchery (ἀσωτία,
comp. Eph. v. 18; 1 Pet. iv. 4), would waste the
church property. [This remark would seem to im-
ply that the author supposed the bishop himself to
be here referred to. But the grammatical form and
the connection both show that the sentence, ‘ not
accused of dissoluteness, nor insubordinate,” relates
to the superintendent’s children. If they were
profligate or disobedient, it was proof that he had
trained them wrongly, and was not fit to guide the
church, See 1 Tim. iii, 4.—D.]—Not disobe-
dient, to parents, rulers, and whoever else might be
placed over them (ver. 10).
Ver. 7. Flor the superintendent [‘ here most
plainly identified with the presbyter spoken of be-
fore;” Alford. It is to be noted, that here the title
ἐπίσκοπος occurs; the presbyter is indicated thereby
as the overseer of the church; Huther.] should
be blameless (comp. 1 Tim. iii. 2), The Apostle
now exhibits the moral necessity of these directions:
Steward of God, οἰκονόμος, who presides over the
church as the οἶκος ϑεοῦ, and guides it (comp. on
1 Tim. iii, 15).—[The qualities which are now speci-
fied show in what respect a bishop must be blame
less, and are undoubtedly mentioned with reference
to vices prevalent in Crete.—D.].—Not arrogant,
μὴ adSdd5n (Luther: not stubborn), literally, not
having pleasure in himself, compounded of αὐτό!
and ἥδομαι. [Not self-willed; Alford. * Describ-
ing a self-loving spirit, which, in seeking only to
gratify itself, is regardless of others; ” Ellicott.—D.1
—Not irascible, μὴ ὀργίλον (only here in the Ν᾽
πόλιν,
CHAPTER I. 5-16. 4
T.), not choleric.—No drunkard, no striker [ἐ, ¢.,
not quarrelsome], (see 1 Tim. fii. 3)—Not eager
after base gain, μὴ αἰσχροκερδῆ, who acts not like
the shepherd, but like the hireling, ““ Boni pastoris
est, tondere pecus, non deglubere.” [Not disposed to
make his ministry the means of gain; comp. ver.
11. The three leading disqualifications for the min-
istry mentioned above are pride, passionateness, and
avarice ; Huther.—D.]
Ver. 8. But, &c. “ The negative directions in the
preceding verse the Apostle now follows with sev-
eral which are positive—Hospitable (see on 1 Tim.
iii, 2)—A friend of the good, φιλάγαϑον, not
merely kind (Luther), but loving everything good in
persons, things, and actions.—Discreet (see on 1
Tim, iii, 2), [Sober-minded, descriptive of calmness
and self-control, the opposite of the passionateness
spoken of in the former verse. Alford renders the
word self-restrained, though not quite satisfied with
it—D.]—Just, holy, temperate. It may here be
remarked, as in chap. ii. 12, that Paul embraces
our duties toward God, our neighbor, and ourselves,
in three comprehensive terms, ‘ Him whom we call
holy, the Greeks call ἅγιον ; but him whom they
style ὅσιον, we may denominate pious toward God ;”
Jerome. The last word, ἐγκρατῆ, expresses not only
chastity in the strict sense of the word, but also self-
control, which overcomes every lust contrary to the
will of God.
Ver. 9. Holding fast the...doctrine. To
the moral qualities which the Apostle requires in the
superintendent, he now adds the possession of a
sound orthodoxy. Holding fast the trustworthy
doctrine according to the teaching. The πιστὸς λόγος
ig the sound apostolic preaching, essentially different
from that of the false teachers. The teaching here
meant can be no other than that given, whether by
Paul or Titus, to the candidates for the office of
presbyter. To this instruction they were to hold
fast, and to abide in the same (2 Tim, iii. 15); their
conformity with it, in distinction from others who
permitted themselves to be led astray by fulse teach-
ers, was the evidence of their qualification for the
episcopate (comp. on 1 Tim. iv. 6; 2 Tim. i. 13;
iv. 3).—That he may be able...to exhort,
and to correct the gainsayers [literally, those
eaking against, viz., the pure doctrine of the gospel,
t. 6.5. the false teachers—D.]. Unshaken firmness in
holding the apostolic type of doctrine, is desirable in
two respects: first, in reference to believers, whom
he is to exhort and cheer, and next in respect to
errorists, whom he is to correct and refute—[By
means of the sound doctrine. As a person is
said to be sound or healthy when he is free from
disease, so doctriue is sound when free from error, and
from everything that impairs its legitimate power.
In the Cretian churches the enfeebling element con-
sisted in Jewish fables and commandments of men
(ver. 11). According to Paul, the true mode of ex-
horting believers is to instruct them thoroughly in
the truths, duties, and privileges of the gospel.—D.]
Calvin: ‘That bishop is truly wise, who holds the
right faith; he makes a proper use of his knowl-
edge, when he applies it to the edification of the
people, And this is a signal commendation of the
word of God, that it should be affirmed to be suffi-
cient, not only for governing the teachable, but for
subduing the obstinacy of enemies. And, certainly,
such is the power of truth revealed by the Lord,
that it easily triumphs over all falsehoods. Let the
Popish bishops now go and boast of the Apostolic
succession, when a good part of them are so igno-
rant of all doctrine as to reckon ignorance no small
part of their dignity.”
Ver. 10. Flor there are many, ἃς, The ne
cessity of the preceding direction is now brought out
and made prominent by a severe description of the
character of the gainsayers spoken of (comp. on 1
Tim. i, 6, 7). The different reading (see the critical
note) has no influence of importance upon the ex-
planation of the meaning. It is plain that the Apos.
tle characterizes the false teachers in almost exactly
the same manner as he often does in the Epistles to
Timothy. They are refractory persons, who refuse
to submit to the ordering of the apostolic doctrine,
which ought to be authority to them.—Vain talk-
ers and deceivers (comp. 2 Tim. iii, 18). [Men
who make much of foolish questions, matters of no
consequence, and which contribute nothing to Chris.
tian edification; such as fables, genealogies, and
precepts of human origin; ver. 14; iii. 9; 1 Tim. iv,
7.—D.]—Especially they of the circumcision
(comp. Gal. ii, 12), Christians, who were originally
Jews, although (μάλιστα) they were not exclusively
of this class, “‘ champing tbe bit in their unwilling.
ness to submit to the obedience of faith ;” Bengel.
Ver. 11. Whose mouth must be stopped;
literally, muzzled, since otherwise they would inces-
santly oppose (ver. 9). So our Lord silenced the
Sadducees (Matt. xxii. 34), when he held the truth
before them so decidedly and powerfully, that no
farther opposition was possible—As those who
(οἵτινες = quippe a overturn (ἁνατρέπω =
everto, here, and in 2 Tim. ii. 18, a figure corre.
sponding to the idea of a house) whole houses,
not individual persons merely, but even entire fami-
lies. In what way [they lead astray entire families
from the faith.—D.], is stated in what immediately
follows: since they teach...for the sake of
gain (comp. on 1 Tim. vi. 5,10). Selfishness waa
the spring of the pretended zeal of the false teach-
ers, and the disgracefulness of the gain they ac-
quired consisted mainly in this, that it was obtained
by the most contemptible means [viz., the seeking to
please men and flatter their prejudices. There were
certain topics, such as the perpetual obligation of
the Mosaic ritual, the preéminence of those descend
ed from Abraham, and the importance of preserving
the Jewish genealogies, which would be sure to
make a preacher popular with many, and render
them willing to contribute to his support. Such a
man Paul describes in 1 Tim. vi. 5, 6, as ‘‘ suppos-
ing that gain is godliness,” ὁ. 6., regarding godli-
ness as a source or means of gain.—D.] Calvin;
“ He points out the source of the evil, the desire of
dishonest gain; by which he reminds us how de.
structive in teachers is this plague; for, as soon aa
they give themselves up to the pursuit of gain, they
must needs labor to obtain the favor and counte-
nance of men. This is quickly followed by the cor-’
ruption of pure doctrine.” :
Ver. 12. Cretians are always liars. That
the Apostle, in the preceding verse, has not spoken
too strongly, he now maintains by quoting one of
their own poets: Κρῆτες ἀεὶ ψεῦσται, «.7.A.—a per.
fect hexameter. [The only other quotations from
heathen poets in Paul's writings are found in Acts
xvii. 28 and 1 Cor. xv. 33.—D.] These words are
borrowed not from Callimachus, in whom only the
two first words are found, but from a work of Epi
menides, a philosopher and poet who lived at Gnos
sus, in Crete, six hundred years before Christ, and
10 THE EPISTLE OF
PAUL TO TITUS.
gave this description of his countrymen, probably in
a work περὶ χρησμῶν. From other sources, like-
wise, we learn the lying, deceitful character of the
Cretians, so that κρητίζειν, according to Hesychius,
was synonymous with ψεύδεσϑαι καὶ ἀπατᾷν, just as
κορινϑιάζειν was with scortaré. Of course, this is
not an affirmation respecting every individual Cretan
—for, in that case, the poet would likewise have
condemned himself, and his verse would have been
only one lie the more—but a general description of
the national character, notwithstanding many favor-
able exceptions. It is plain, also, that Paul styles
Epimenides a prophet, not in the literal, but in the
improper popular sense in which the original word
is often used. Lying, rudeness, sensuality, and idle-
ness, were thus, according to this passage, intimately
connected; and this description deserved the greater
confidence, since it proceeded from a man to whom
the Greeks had already ascribed the gift of prophe-
cy, and whom Cicero himself (De Divinat., L. i.)
reckoned among vaticinantes per furorem. It is
entirely unnecessary and inappropriate to refer tis
ἐξ αὐτῶν to the preceding “ many,” or to “ they of
the circumcision.” As is often the case, the pro-
noun here anticipates the substantive: Cretians, who
indeed were not themselves false teachers, but who
yet lent a willing ear to them (see v. 11).—[Bvil
beasts, i. ¢., rude and lawless.—Slow bellies, idle
and gluttonous.—D. ]
Vers, 13, 14. This witness is true. _ The pro-
phetical authority of Epimenides was of such a
nature, that, in order to be here of any value, it
must have an apostolic confirmation. 10 is not im-
possible that Paul, from his own experience in
Crete, was justified in quoting with so much empha-
sis the unfavorable judgment of the poet; but it is
certain that he did not do it with any vindictive feel-
ing. He puts them to the blush, by setting before
them, through Titus, their national character, not to
humiliate, but to save them.—Wherefore correct
them with severity, ἀποτόμως, precise, severe,
decisively, rigorously, earnestly. As the surgeon
cuts out the proud and diseased flesh, in order, by
the painful operation, to restore the patient, so Paul
would vigorously take their sins in hand, in order
that they might no longer be liars, evil beasts, idle
bellies, but rather become holy men; that they
may be sound in the faith, ἐν τῇ πίστει, faith
being the sphere which constitutes the centre and
starting-point of the entire internal and external life,
and therefore, if it is to be good, must be the seat
of health. In what this health is to be manifested,
is indicated by what immediately follows: And
not give heed to Jewish fables... of men,
that turn from the truth [who turn away from
the truth, i. e., reject the gospel—D.]. (Comp. on
1 Tim. i. 4; vi. 20), Here, too, it is evident how
intimately theoretical and practical error are con-
nected with each other. [That these precepts re-
lated to external things, and were ascetic in their
nature, is evident from the next verse.—D.] In the
absolute rejection of such human commandments,
the teachings of Paul accord entirely with those of
our Lord in Matt. xv. 1-20.
Ver. 15. To the pure all things are pure.
The warning against the false teachers leads the
Apostle to express a general thought, which, how-
ever, is shortly applied to the particular persons
already mentioned. The false teachers held that the
moral perfection of man was dependent upon the
pbservance of certain carefully-defined prescrip-
tions; so that he who submitted to their “com
mandments” had already, in this very act, taken a
step forward, while they who neglected these pre.
arded as unclean to the core,
scriptions must be reg: I ;
In opposition to this, Paul reminds Titus that all
objects in themselves, to which the actions of men are
directed [with special reference, however, to meata
and drinks.—D.], are pure and innocent, since God
has created nothing impure, although they are pure
only to the pure. Bengel: “ All outward things are
pure to those who are pure within.” A similar
thought is expressed in Rom, xiv. 20, By nature
no one is pure, and they who are here styled
καϑαροί, are those who have purified their hearts by
faith (Acts xv. 9). As such, they stand in diame
rical opposition to those who are next described:
But to the polluted [i. 6., by sin.—D.] (τοῖς δὲ
μεμιαμμένοις, according to the best reading ; see
Lachmann and Tischendorf) and unbelieving.
[i. e., those who reject the gospel.—D.] is nothing
pure; even that which, in and of itself, is pure and
inoffensive, becomes defiled by their perverseness,
“ The relation in which the sinful subject places him-
self to the object he possesses or desires, is an im-
pure one;” Matthies. Hence, whatever they may
do to obtain moral perfection, as, for instance, the
laws they observe in respect to food and purifica-
tion, brings them no assistance.—But their mind
(vos) and conscience (cuvelSncis). The distinc
tion between these words may be thus stated: the
former denotes not only the intellect, but the whole
inner Aabitus, the mind and bent of a man, the di-
rection of bis whole inner life; while the latter de-
notes the moral consciousness which follows his
actions, and pronounces judgment upon them. If,
therefore, his inner life, including the activity of his
will, is corrupted, it is utterly impossible that any-
thing with which such a man comes into connection
should to him remain pure and unsoiled. “By no
laws or rules, therefore, will they obtain the clean-
ness which they desire to have, since, being impure
themselves, they will find nothing in the world that
is clean to them;” Calvin.—Is defiled; here spo-
ken not in the Levitical, but, as in Heb, xii. 15, in
the moral sense.
Ver. 16, They profess, &c, A more particu-
lar description of the unbelieving and impure in
concreto, in which the heaven-wide difference be-
tween seeming and being is made prominent, and we
are involuntarily reminded of the Pharisees (Matt,
xxiii.).—That they know God (“ whom to know
is the height of wisdom;” Bengel), whether with
reason Paul does not decide: it is here simply his
aim to point out the fact that they boast, and pub-
licly also (ὁμολογοῦσιν), of the knowledge of God.—
But with the works they deny it (ἀρνοῦνται);
namely, that they know God: they manifest by their
conduct exactly the opposite of what they testify
with their lips. [This is the rendering of Luther,
Wiesinger, and some others; but De Wette, Huther,
Ellicott, and Alford would supply ““ Him” (God) as
the object of “deny;” comp, 2 Tim. ii, 12, The
emphatic position of ϑεόν in the sentence appears to
confirm the latter view.—D].—Since they are
abominable and disobedient men, βδελυκτοί
(“towards whom God has detestation;” Lather),
abominandi (comp. Luke xvi. 15), ἀπειϑεῖς, refrac.
tory against everything which stands above them,
but especially against the gospel of grace, and there-
fore abominable in the eyes of God, who is a God
of order (1 Cor, xiv, 34)—Unto every good
CHAPTER I, 5-16.
1
work worthless—the consequence. of what has
just: been stated ; from which it is clear, also, that in
their case the design of the gospel was defeated
(comp. Eph. ii. 10). ᾿Αδόκιμοι, literally, not standing
the test (comp. on 2 Tim, iii. 8), and hence repro-
bate in the passive, and not the active signification.
Should any one feel that somewhat greater distinct-
ness and fulness might be desirable in this and the
preceding description of the false teachers, he should
never allow himself to forget that the Apostle is not
warning Titus against persons entirely unknown to
him, but that the hints he gives are concerning men
and circumstances familiar to Titus, and which he
could supplement from his own daily observation
and experience,
DOCTRINAL AND ETHICAL.
1, There are not a few in our days, who, most
legitimately, indeed, insist upon personal faith and
cepentance, but have very little interest in church
life as such, and little or no sense of the importance
of a good church government. On the other hand,
there are those who lay emphasis, in the regulation
of the church, upon organic laws and definite rules,
but undervalue the maintenance of doctrine, and
would abandon the church of the Lord to all the
ravages of an unlimited freedom of teaching. This
one-sidedness, in either direction alike, is emphatic-
ally reproved in this chapter. Church government
is, to a certain degree, simply the presentation of a
worthy form, in which the life of the church may
freely, and at the same time in an orderly way, de-
velop itself, Now the form is of no value, if the
spiritual: substance is wanting; but, on the other
hand, the spirit cannot live without taking on a wor-
thy and adequate form.
2. ‘The greater the Master is, the greater should
be his servant’s virtues. Paul calls the ministers of
the gospel the stewards of God. A bishop’s power,
therefore, is indeed limited, but not abrogated. He
is a steward, and the steward of God; but a steward
has certainly some authority and power; something
is entrusted to his fidelity and skill; he does not
merely use his bodily power—he is not an instru-
ment or a machine; the steward of God is not
men’s slave, not a drudge or a sutler; only let him
be a true steward. Note this remark in opposition
to the false politicians, who desire the ministers of
Christ, and the princes whose names they abuse, and
believers, and all things, to belong, not to God, but
to themselves ;” Bengel.
8. On ver. 12. We have here one of the three
passages which exhibit the familiarity of Paul with
the classical literature. The two others are Acts
xvii, 28 and 1 Cor. xv. 38. To, attribute to him, on
this ground, a distinctly learned acquaintance with
the Greek poets, is undoubtedly to go too far; but
so much is clear—that he was sufficiently acquainted
with them to be able to quote their sayings when he
deemed it necessary, or had before him an audience
whom he might regard as likely to be influenced or
impressed by such a quotation: a very different use,
certainly, from that which is often made in the pul-
pit of belles-lettres literature, where many a beauti-
fal passage serves only to display the preacher as a
man of taste and cultivation, It is easy, however,
to make a mistake in either direction ; and it is only
the Spirit of truth, received through the prayer of
faith, that can teach us thy right mean, or rather
resolve the apparent contradictions in the highest
unity. The decided opposers of the use of profane
literature in the pulpit should remember Calvin's
truly liberal note on this passage: “ From this pas
sage we gather, that those persons are superstitious
who do not venture to borrow anything from hea
then writers. For, since all truth is from God, if
wicked men have said anything that is true and just,
it ought not to be rejected, because it has come from
God. Besides, since all things are of God, why
should it not be lawful to dedicate to His glory
everything that can properly be employed for such
a purpose?” To those, on the other hand, who,
from a well-meant but not well-considered zeal, may
be in danger of going too far, we present for consid-
eration a saying of Erasmus: ‘“ There is one scruple
in my mind, lest, under cover of ancient literature,
Pelagianism should seek to lift up its head” (Enchir,
Milit. Christ.). Here, too, to confirm our view by
a non-biblical quotation, applies the saying of the
master-poet of modern times: “It is not all that
one thing suits.” In this matter cach one must
know himself, and: especially must keep in view the
various wants of his audience, since congregations
cannot everywhere and at all times bear the same
thing, The only rule for all which can be laid down,
is, that regard must be had to way and manner, time,
place, and measure ; that a citation from a profane
author should never be put on the same level with a
saying of our Lord or a declaration of His apostles ;
and finally, that such quotations should never be
used to prove to a Christian congregation what would
else be doubtful, but merely to imnress in a forcible
manner the preacher’s view by an aiumentum ad
hominem. Excellent hints on this subject are given
by Tholuck in the preface to the first volume of his
Sermons, p. 19 sqq. See also the able lecture of
Lange before the Barmen Church Diet, 1860, on the
Relation of Secular Literature to Christianity, &c.,
reprinted in the official edition of the Papers of the
Church Diet, Berlin, 1860, p. 29 sqq.
4. The principle, ‘“‘to the pure all things are
pure,” may be sadly abused, unless it is explained and
limited by the principle stated by the Apostle in
1 Tim. iv, 4. Since no one is absolutely pure, and
even the best men are exposed to various tempta-
tions, there are, in the case of every man, things
which, although in themselves innocent, had better
be avoided by him ; hence conscientious, daily self:
observation, which is often attended with mortifying
experience, is necessary to make us observant of
those breakers which specially threaten us,
HOMILETICAL AND PRACTICAL.
God is not a God of disorder, “ but of peace, aa
in all churches of the saints” (1 Cor. xiv. 33),—
“Let all things be done decently and in order”
(18., v. 40).—The importance of an orderly and
wise election of elders.—The laborers on the spir-
itual temple must work with one hand and with
the other hold their weapons, like the Jews of old
(Nehem, iv. 17).—The dangers to which the free de-
velopment of church life is exposed from the Jewish
leaven.—The enemies of the kingdom of God must
sometimes be opposed with their own weapons.—
Even sin has its peculiar physiognomy in different
nations.—The Cretian character in diametrical oppo
sition to the requirement of the perfect law of free:
dom (see Tit. ii, 12).—The power of grace, which ia
12 THE EPISTLE OF
PAUL TO TITUS.
able to make even the worst Cretians sanctified citi-
zens of the kingdom of God.—True love must some-
times be stern, and, while patient with the erring,
inexorably severe towards their errors—‘‘To the
pure all things are pure,” use and abuse of this doc-
trine.—How God’s noblest gifts are abused and
ruined by sin.—Threefold acknowledgment of the
true God: (1.) By words without deeds; (2.) by
deeds without words; (8.) by words and deeds
united.—The combination of impurity, hypocrisy,
and impotency for good in the false teachers of the
early church, both from its shocking and also its
instructive side.
Srarke: Cramer: It is a great stumbling-block,
when preachers have godless children. Better none,
than such. They are not always to blame for it.
Be ashamed, ye vicious children of ministers, stains
upon the sacred office, and reform !—There are two
kinds of calling to the sacred office of the ministry :
one from God directly, the other through the instru-
mentality of men, and yet from God (Gal. i. 1; Acts
xiv. 23; xx. 28)—Preachers are model persons, set
of God to be an example to the flock (1 Pet. v. 3;
1 Tim. iv. 12).—Goodness, friendliness, moderation,
righteousness, chastity, are ornaments to any one,
but especially to preachers, in whom they should be
preéminently conspicuous.—Never has the Christian
profession reached such a point in the Christian
Church, that the devil was not able to sow tares
(Matt. xiii, 25).—Most errors in doctrine, and even
real heresies, have come from the Jews—from those,
namely, who, although professing the Christian re-
ligion, have not rightly apprehended it, but have
mixed and defiled it with Mosaic or Cabalistic, or
even heathen elements.—Starke : It is not left with
us to choose whether or not to refute the false teach-
ings of errorists. It reads δεῖ, we must do it; we
must at once expose and prevent the errors and inju-
rious speeches of the enemies of the truth, before
they spread too much, and take possession of many
minds.—The sword of the Spirit, the word of God,
is mighty and piercing, that the hearers may become
80 strongly convinced of the truth, that they can no
longer give credence to lies, but be compelled to
feel ashamed of their wickedness—Cramer: A true
teacher must be no dumb dog (18. lvi. 10).—A false
teacher can poison and kill whole households. Re-
pel him, and reject bis poison (2 John 9, 10)—
Srarke: Lying is a heathen vice, and when their
own poets, themselves heathen, have rebuked it,
how shall we, Christians, allow it to pass unrebuked ?
—We must not only rebuke individuals, but also a
whole nation, for the sins which are common among
them (Is. lviii. 1),—HEpDINGER : The teacher’s offica
of correction should never be used for evil, or in
revenge, but for good, that souls may not be chafed,
but rather edified and improved.—Soundness of taith
in the heart, and soundness of faith in doctrine, are
so connected that one cannot exist without the
other.—SrarkE: Although believers have still many
infirmities, they are called pure, and are really so,
because they have accepted by faith the sufficient
ransom paid for them, the dear blood of Christ, no
longer suffer any sin to rule over them, and take no
pleasure in the infirmities which still cleave to them,
and strive earnestly against them, and through Christ
gain one victory after another.—God will have the
mouth and heart together ; for as the striking of the
clock must agree with the pointer on its face, our
words must agree with our actions: the striking
must not be different from the pointing.—Lanai
Opp.: True illumination and sanctification are always
so united, that a man without illumination cannot be
sanctified, and without sanctification cannot be en-
lightened.—Theoretical atheists, who deny God with
their lips, are few in number; but there are enough
practical atheists,
Lisco (vers. 5-9): On the elders of the church,
—the necessity of established order in the church._—
(At the election or ordination of presbyters): On
the necessity of church-elders.—How is a Chris
tian head of a family to regard the general call of
all Christians to the priesthood ?—(Vers, 10-16):
How should a minister of the gospel conduct towards
an unruly church ?—That the truth dwells only in
pure hearts.—To the pure all things are pure: (1.)
Meaning of these words; (2.) that this is true only
of the pure.
I.
Directions which Titus is to give to different classes of Church members, and to
confirm by his own example.
Cg. I. 1-10.
1 But speak thou the things which become [what becomes the] sound doctrine:
2 That the aged men [aged men] be sober, grave, temperate,
3 in charity [love], in patience [steadfastness].
they be in behavior as becometh holiness [saints],
not given [addicted] to much wine
school’ the young (married) women],
5 dren, Zo be discreet, chaste,
y [wine-drinking],
4 [what is good]; That they may teach the
sound in [the] faith,
The aged women likewise, that
not false accusers [slanderous],
teachers of good things
young women to be sober [that they
to love their husbands, to love their chil:
keepers at home,?
good, obedient to their own
6 husbands, that the word of God be not blasphemed. [The] Young men likewise
7 [in like manner] exhort to be sober-minded
thyself a pattern [as an example] of good
8 uncorruptness, gravity [dignity
[temperate]; In all things shewing
works: in [the] doctrine shewing
ὸ sincerity [omittea, as not in the text ],° Sound speech,
CHAPTER II. 1--10,
18
that cannot be condemned ; [in order] that he that is of the contrary part
τ
adversary] may be ashamed, having no evil thing [when he has nothing evil] to
9 say of you [us].
Ezhort servants to be obedient unto their own masters, and to
please them well in all things [to be well-pleasing in all things]; not answering
10 again [not to be contrary] ; Not purloining [Purloining nothing], but shewing all
good fidelity ; that they may adorn the doctrine of God our Saviour in all things.
1 Ver. 4.—[The present indcative σωφρονίζουσιν occurring after wa, makes a construction so much opporea to
usage, that, on the authority of C. D. E.
Huther, Ellicott, and others.
dorf, Alford, and is now confirmed by Cod. Sin.—D.]
K. L., it has been
But on the evidence of A. F.
mejecter for the subj. σωφρονίζωσι, by Griesbach, De Wette,
. H., etal., it has been accepted by Lachmann, ‘Tischen-
2 Ver. 5.—[This is the rendering of the Rec., οἰκοῦρους, adopted by Ellicott on the comparatively weak authori
of D.3 H. 1. K., εἰ al.; but the rare (“πυροῦ raru sed non inaudita,” Tischendorf ) word ΠΡ ΣΝ es workers Ere
found in A. C. D.! E. F. G., C
od. Sin., is now adopted by the best critics; Lachmann, Tischendorf, also Alfurd.—D.]
3 Ver. 1.---᾿Αφθαρσίαν, which has only in its favor, among the uncial MSS., 1).8 E.2 I. K., &c., is generally rejected
on the authority of A. C. D.! E.,! Cod. Sin.—D.]
Ver. 8.—Instead of the reading, περὶ ὑμῶν, of the Recepta, περὶ ἡμῶν, with Ο. Ὁ. E. F. G., Cod. Sin., and many
{most.—D.] versions and fatbers, is to be preferred.
EXEGETICAL AND CRITICAL.
Ver. 1. But spealz [i. ¢., preach] thou, Σὺ δέ,
in contrast with the false teachers just condemned
[and emphatic.—D.]. Titus is to follow the exam-
ple, not of the false teachers, but of Paul: he is to
follow the line of sound doctrine, which here, and
generally in the Pastoral Epistles, is especially com-
mended in its practical direction —What becomes
[is agreeable 10] the sound doctrine [in opposi-
tion to the fables and commandments of men.—D.];
(comp. chap. i. 9). Precisely the opposite of those
who speak what is not right (see ver. 11).
Ver. 2. That aged men, &c. This whole
predicate, which is continued in what follows, de-
pends either upon λάλει (speak), or upon ἃ πρέπει,
«7.2. (what becomes, &c.), which amounts to the
same thing in respect to the sense. The first connection
appears to be favored by the form of ver. 6.—Aged
(πρεσβύτας), namely, in years (as Philem. 9; Luke i.
18), [not πρεσβυτέρους, in an official sense; Elli-
cott.—D.].—Sober, νηφαλίους (comp. on 1 Tim. iii.
2).—Grave, temperate (comp. on 1 Tim. ii. 2;
Tit, i, 8).—Sound in faith, &c.—Steadfastness,
ὑπομονή, here corresponds in a measure to “ hope,”
in the ordinary Pauline trilogy. If this virtue be-
comes every disciple of the Lord (Matt. xxiv. 23), it
is peculiarly an ornament to the aged. On the
dative here employed, for which, in chap, i. 13, the
preposition ἐν is found, see Winer, Gramm., ὃ
194. Calvin: ‘“‘ With good reason does he include
mm these three parts (faith, love, patience) the sum
of Christian perfection. For by jaith we worship
God; because neither invocation, nor any exercises
of piety, can be separated from it. Love extends to
all the commandments of the second table. Patience
follows as the seasoning of faith and love. For,
without it, faith would not long endure, and many
things occur every day, so insulting, or exhibiting so
much ill temper, that in our irritation we should not
only be languid, but. almost dead to the duties of
iove, if the same patience did not support us.”
Ver. 3. Aged women likewise, πρεσβύτιδας :
the Apostle refers here not to the wives of the
elders, nor to the deaconesses, but to the aged
female members of the church generally (comp. 1
Tim. v. 2)—In behavior, ἐν καταστήματι, not
only in their apparel, but also in their whole deport-
ment. Jerome: “That their very walk and mo-
tions, countenance, language, and silence, shall pre-
sent a certain decorous and sacred dignity.”—As
hecometh saints (comp. Eph. v. 3; 1 Tim. ii. 10).
20
The sanctification of the inner life must shine forth
in the whole arrangement of our daily walk and
conduct.—Not slanderers, literally, not devils, μὴ
διαβόλους (see on 1 Tim, iii, 11),—Not addicted
to much wine-drinking (comp. on 1 Tim. iii, 8),
Of ardent spirits, which in our days are drunk along
with, and now and then more than wine, the Apostle
does not speak, because in his time they were not in
use. Against brandy, for instance, he could not lift
up a warning voice, because it has been known but
four hundred years, and was first sold by the apothe-
caries, in the fifteenth century, asa medicine, But
surely the sin of being addicted to such liquors is no
less inconsistent with ‘‘the sound doctrine,” than the
being “given to much wine” (1 Tim. iii, 8).—
Teachers of what, is good, not publicly (1 Tim,
ii, 12), but [as the specifications in the context im-
ply.—D.] privately, although by the word of ex-
hortation, as appears from what immediately follows,
Ver. 4. That they school the young wo.
men, ἵνα σωφρονίζωσι τὰς νέας. Without prohibit-
ing the exhortation of the young women directly by
Titus himself, Paul would have these exhortations,
in matters of daily life, proceed from the aged
women in their several circles of influence. The
substance of these exhortations is, to love their
husbands, to love their children. It is worthy
of note how the Apostle here, and in other passages,
directs the attention of every one to the immediate
sphere in which Providence has placed him, The
key to this is given in the remark of Calvin:
“Moreover, he exborts more at length, because they
were to be particularly recalled to the endeavor after
a holy and becoming life, who had been busy only in
idle inquisitiveness: for there is nothing which bet-
ter checks the aimless curiosity of men, than to
know in what duties they ought to be engaged.”
Ver. 5. Discreet (or, perhaps better, staid.—D,],
chaste, domestic, oixovpots (according to another
reading possvssing much authority, οἰκουργούς [see
critical remaiks.—D.], ἃ word which does not else-
where occur, but meaning, according to its compo
sition, working at home, housewifely).—Obedient
to their own husbands (τοῖς ἰδίοις ἀνδράσιν,
own with emphasis), a genuine Pauline expression
(Eph. v. 22), and a deep Christian thought (1 Pet,
iii, 1-6).—That tho word of God be not blas-
phemed (comp. ou 1 Tim. vi. 1). [Also ver. 8;
1 Tim. v. 14. The geaeral idea of this passage is,
that the good name of the gospel depends upon the
proper conduct of its prefeesors in the stations they
occupy.—D.] On comparing this sien 2 The. 1
14 THE EPISTLE OF
PAUL TO TITUS
it is manifest that the Apostle would have the young
women in Crete exborted in a somewhat sharper
tone than those in Ephesus. here, however, the
exhortation was to be given by the youthful Timo-
thy himself; here, on the contrary, by the aged
women, who in many respects would have more
freedom and r'ght to address their younger sisters.
Ver. 6. The young men [τοὺς νεωτέρους, the
younger men.—D.]... to be temperate. Having
spoken of the elders and the younger women, the
Apostle now adds to the directions for aged men
<cer. 2) a hint for Christian youth, All that Titus
was to hold up before this class, is summed up once
more in a Christian σωφρονεῖν [to be sober-minded,
in opposition to being under the influence of im-
moderate affections; Beza, Huther—D.]. It will
be remembered in what a comprehensive sense this
word is elsewhere employed, and how much value
Plato, for example, attaches to temperaniia,
Ver. 7. In all things, ὅθ. This exhortation
springs quite naturally from the preceding, since
Titus himself was also a young man. But not only
with a view to this class, but also to all the members
of the church, Paul would have Titus unite with the
preaching of the word the preaching of his own ex-
ample, without which all teaching and exhortations
are vain. [Notice, in the original, the emphasis,
next only to περὶ πάντα, on σεαυτόν, thyself.—D.]
In all points, περὶ πάντα, ἃ. €., in respect to all
things which belong to the faith and the life of the
true Christian, showing thyself, σεαυτὸν παρεχό-
μενος (on the reflexive pronoun with the Middle, see
Winer, Gramm. § 39, 6), as an example of
good works, τύπον, a pattern which others might
safely follow, such as Paul himself had given (1 Cor.
xi. 1). Calvin: ‘‘He wishes the teachers to be a
copy, which the scholars may imitate.’—In doc.
trine uncorruptness. ‘This and the following
accusative are dependent upon ‘ showing ;’ see Col.
iv. 1;” Huther.—Instead of ἀδιαφϑορίαν in the Re-
cepta, is to be read, with A. C. D.’ E. [Cod. Sin.],
and others (see Lachmann and Tischendorf ) ἀφϑο-
ρίαν [which has much the same meaning. To make,
with De Wette, this incorruptness, or purity, refer to
the quality of the doctrine, viz., as unadulterated or
pure, would be to anticipate what is said in the next
verse, ‘‘sound doctrine,” and to necessitate a too
abrupt connection with the next word, ‘ dignity,”
which must certainly be referred to the teacher. It
is best, therefore, with Macknight, Flatt, Heyden-
reich, Wiesinger, Ellicott, and others, to understand
it, as Dr. Van Oosterzee does, of the form of
Titus’s teaching. His discourses, in respect to their
preparation and delivery, must be characterized by
sincerity and dignity; or, as Ellicott well expresses
it—in his delivery, “a chaste sincerity of mind was
to be combined with a dignified σεμνότης of man-
ner,”—D.] The form of the doctrine, then, should
be pure, chaste, free from everything at variance
with the character of the gospel; the spirit, and the
true way and manner of discourse, is indicated by
the next word, σεμνότητα, dignity.
Ver, 8. Sound speech, that cannot be con-
demned, a description of the import of the doc-
trine which Titus was to preach, in distinction from
that of the false teachers. The connection shows
clearly enough that “sound speech,” λόγον ὑγιῆ,
must be understood not of private conversation
(Calvin), but of public preaching.—That the ad-
Versary may be ashamed. Since the connec-
tion gives no decisive indication of the particular
here specially referred to, we may
suppose it to be that of Satan, and also the false
teachers who were his instruments. [Chrysostom
also understands ‘the adversary” to be the devil ;
but the distinct reference to speaking against believ
ers, seems much more probably to point to heathen
or Jewish opposers, or both, This is now the opin-
jon of the best expositors.—D.]—When he has
nothing evil to say of us; either of us the Apos
tles—Titus, and Paul’s other fellow-laborers—or also
of us Christians in general. ᾿ ;
Ver. 9. Servants, ἄς. (comp. 1 Tim. vi. 1). In
consequence of the peculiar national character of
the Cretians, the spurious love of liberty must have
here developed itself in its full strength, “ Ex.
hort,” παρακάλει, is to be supplied from ver. 6. The
Christian slaves must be subject to their own mas
ters—the masters to whom they legally belong.
In all things well-pleasing ; so that not only
their actions shall be blameless, but the way and
manner also in which they perform them be agree-
able in the eyes of their masters. The phrase, “in
all things,” finds the needed limitation, of course, in
Acts v. 29.—Not to be contrary, μὴ ἀντιλέγον-
τας, not referring to isolated cases, but to the habi
which many servants contract, of incessantly making
some objection against what is said to them, and set-
ting up their own will in opposition to that of their
masters.
Ver. 10. Purloining nothing, μὴ νοσφιζομέ
vous, literally, taking away nothing for themselves
(comp. Acts ν. 2, 83)—Showing all good fidelity,
describing the general disposition which should lie at
the foundation of the particulars just mentioned,
[10 is called good, with reference to its results, ag
the connection shows.—D,]— That they may
adorn in all things the doctrine, the word of
the gospel, of our Saviour God (comp. chaps.
1, 2), not Christ distinctively, but God in His whole
indivisible essence. A life, then, in which the
power of the gospel is displayed, may be called an
adornment of the doctrine (διδασκαλία). ‘The hum.
bler the condition of servants, the more beautifully
is their piety described ;” Bengel.
kind of hostility
DOCTRINAL AND ETHICAL.
1. The exhortations of the Apostle intended
for various classes, afford new evidence that Chris-
tianity does not reverse the natural order of things,
but confirms and sanctifies it, and is thus a priceless
boon to human society.
2, The care of the Apostle not to give the least
offence to those who are unfriendly to the gospel,
is entirely in the spirit of his Master (Matt. xvii,
24-27), and hence must be imitated by every Chris-
tian in every sphere.
3. As our Lord exhorts all His disciples to
edify others by the example of their life, the minis
ter of the gospel is especially called to do this, if
his preaching is not to be entirely fruitless, ‘Take
heed to yourself, for the eyes of many are turned
towards you, and many can see your fall. You can
commit no fault, but that the world will trumpet it,
Eclipses of the sun, when the sky is clear, seldom
occur unobserved, Since you give yourselves out to
be lights of the church, many eyes will inevitably be
turned towards you. If others, therefore, can sin
unobserved, you cannot, The light of your own
teaching will reveal your bad life. Do your work,
CHAPTER II. 11-15,
bb
therefore, as those who know that the world is look-
ing on, and that, too, with the keen eye of enmity,
which always infers the worst, and knows how to find
out, spread abroad, and use the smallest weaknesses,
and even discovers evil where none exists;” Baxter.
4, That Christianity is the most practical thing
in the world, becomes manifest when it sanctifies
the family and the community, and renders them a
dwelling of God through the Spirit. As a fuller
commentary upon these exhortations of the Apostle,
deserves to be consulted the Descriptio reipubl.
Christianopolitane, Strasb., 1619, by John Val.
Andrea, in which the entire internal organization,
and all the conditions of a true Christian church, are
described. A counterpart to this is ‘‘ Bishop Erich
Pontopidan Menoza, or History of an Asiatic Prince,
who journeyed about in the world in search of
Christians, but had little success in his search ;”
Copenhagen and Leipzig, 1750, 6 vols.
HOMILETIOAL AND PRACTICAL.
Not our own will, but the pattern of sound doc-
trine, should be the rule of our preaching.—No con-
dition and no period of life is to remain unaffected
by the sanctifying influence of the gospel.—aAl-
though the calling of a disciple of the Lord is the
same essentially in all cases, yet in every case it has
special modifications. The blessedness and the work
of a Christian old age.—The disciples’ leaders should
be furtherers in the way of life——To the true preach-
er everything must preach.—How faith rejuvenates
age, and imparts to youth somewhat of the wisdom
of advanced years.—Deo servire, regnare est.—Chris-
tianity and slavery in their relation to each other:
(1.) What slavery is without Christianity ; (2.) what
Christianity has done for slavery [the enslaved.—D.],
and what it is yet to do.—It is a great benefit, when
every occasion is taken away from the enemies of
the Lord to work injury to the cause of His king-
dom.—How Christianity adorns man, and how man
in return adorns the gospel.
Srarke: Cramer: A theologian must possess 4
theological prudence, wisdom, and discretion, in
order to speak with every one according to his con-
dition, character, and difficulties, For as a shepherd
treats the young lambs in one way, the sheep ir
another, the wethers and rams in another, and makes
a difference between the sound and the sick (Ezek.
xxxiv. 15), so, because all Christians have not the
same gifts, the preacher must know how to adapt
himself to every case.—Hearers and readers of the
Holy Scriptures should carefully note and practise
the duties especially incumbent upon them by reason
of their age, standing, and sex (Rev. ii. 7; Matt.
xxiv. 15).—The fear of God adorns old age: an
aged godly matron is worthy of double honor.—
Biblia Wirt. : Slander, detraction, backbiting, evil-
speaking, is a common vice, especially among females,
—OsianpER: Hearty love between husbands and
wives, parents and children, is well-pleasing to God,
—Be assured, if Christian women lead scandalous
and unseeuly lives, great occasion is given to Jewa
and heathen to revile the gospel_—Shepherds of
souls must not only let their voice be heard, but also
go before the flock (John x. 3, 4).—Fidelity is a
golden virtue, and so an ornament to a servant.—
Lanai Opp. : if even servants and domestics should
adorn the Christian religion, by their lives, how
much more should ministers of the gospel, since not
only their person, but their office, is concerned in
the case (vers. 7, 8).
Lisco: On the pastoral care in Christian church-
es.—(Synodical Sermon): The model of a good pas-
tor.—Sound exhortation to all to an upright Christian
life—What influence sound doctrine should exert
upon the different periods and relations of life.—
Von Geriacu: All aged women in the Christian
church have a kind of priestly office, viz., to pray
for the young women, and to lead them to holinesa
(comp. 1 Tim. ii. 9).
IV.
An urgent enforcement of all the preceding exhortations, by an exhibition of the
high end of God in the revelation of His grace.
Cu. IL 11-15.
11
12 [bringing salvation’ to all men, hath appeared], Teaching
that, denying [we deny] ungodliness and worldly lust [lusts L p
Hemperately and] righteously, and_ godly in this
Looking [waiting] for that [nel blessed hope,
[and should live] soberly,
18 present world [in this world| ;
and the glorious appearing [the appearing
Saviour Jesus Christ ; : ἢ
uity [unrighteousness], and purify unto himself a
14 and our [omit «our”| re
might redeem us from all ini
15 peculiar people, zealous of [in] good works.
and rebuke with all authority [energy].
—Wi we drop the ἡ of the Recepta, on the testimony of A. C. Ὁ. both] Syr.,
Pl ῊΝ re Cee oi mere grammatical grounds, since the authority o Ὁ" DIB i
of ‘Alford, that the article was a correction designed to fill out the text, has all prone nay
Another form, apparently, of correction, is τοῦ σωτῆρος ἡμῶν, found in several versions and fathers, an
dorf and Ellicott retain it,
inferior, and the suggestion
in its favor.
also in Cod, Sin.—D.J
For the grace of God that bringeth salvation hath appeared to all men
and traineth] ue
, we should live
of the glory] of the [our] great God
Who gave himself for us, that he
These things speak, and exhort,
Let no man [one] despise thee.
&c. [Tischene
i. K. L. is quite
16 THE EPISTLE OF
PAUL TO TITUS.
EXEGETICAL AND CRITICAL.
Ver. 11. For. After mentioning the duties of
these different classes, the Apostle enforces his ex-
hortation by referring to that revelation of salvation,
which alone gives strength for a godly life, and also,
on account of its aim and tendency, lays believers
under the most endearing obligations to follow it.—
The grace of God, the absolute foundation of the
whole work of redemption, which is now brought to
light not only through the doctrine of Christ, but in
His person and entire manifestation. So far as the
incarnation of the Son constitutes the beginning of
the revelation of salvation, this passage was rightly
selected by the ancient church as the fixed pericope
for the festival of Christmas ; although, on the other
hand, it is also true that the appearance of the grace
of God here mentioned does not refer exclusively to
the history of the nativity—Bringing salvation
to all men, σωτήριος. [This construction, adopted
also by De Wette, Huther, Wiesinger, Alford, and
Ellicott, instead of that of the A. V., “ hath appeared
to all men,” is recommended by the consideration that
the latter construction seems to be forbidden by the
phrase, “teaching us,” which immediately follows.
“ Saviour of all men” is a genuine Pauline expres-
sion ; and the universality of the provision and offer
of the gospel was a dear thought to the Apostle.
See 1 Tim. iv. 10; ii, 4. Ἐπεφάνη is here used
absolutely, as in chap. ili, 4.—D.] Since 4 very
probably should be omitted, we must regard the
adjective as a more particular description of χάρις
(as bringing salvation; De Wette). The Apostle
refers here, as in other passages in the Pastoral
Epistles (1 Tim. ii. 4; iv. 10), to the universal ex-
tent of the Divine provision of salvation revealed in
the gospel. (To prevent misconception, compare
the notes on these two passages.) — Appeared,
ἐπεφάνη, an expression which, in other passages, is
used concerning the sun (Acts xxvii. 20; comp.
Luke i. 79); so that it is not improbable that the
Apostle, who elsewhere compares the revelation of
the New Covenant to a clear day (Rom. xiii. 12;
1 Thess. v. 8), selected precisely this expression to
make prominent the revelation of salvation on its
bright and glorious side.
Ver. 12. And traineth us, παιδεύουσα ἡμᾶς,
κιτιλ. With the higher sweep which the language
of the Apostle has sensibly taken, and with his heart
captivated and inflamed by the revelation of the
grace of God in Christ, it is not to be wondered at
that one figure follows another. Grace, which just
before rose like the sun, he now displays as a tutor
who trains boys, by nature stubborn and unruly, to
live a life acceptable to God. He speaks of a train-
ing in which, according to the true force and full
import of the word, the idea of correction and pun-
ishment is by no means excluded, and, along with
the distinction between the law and the gospel,
brings to view their higher unity. In what. this
Divine training consists, and to what it should lead
(ἵνα), he states in what immediately follows.—That
we deny, &. The true learning for heaven must
begin with the wrlearning and laying off (A blernen
und A ὃ legen) of all which stands in the way of the
development of the new man. The building cannot
be carried up until the old rubbish is removed. By
“ungodliness” we are to understand not only idola-
ay in. the literal sense of the word, but the whole
doer ani outer life of those who live without God,
in opposition to His law.—Worldly lusts are
ae which are cherished by the children of the
world, who are in hostility to God, and which (in
consequence of this) are exclusively directed to {8.4
present, transitory world, with what it has and what
it gives (1 Jobn ii, 16). In distinction from all
this, grace teaches us tbat we should live tem-
perately and righteously and godly. Wolf:
“ The opinion of those is to be preferred, who think
that by τὸ εὐσεβῶς (godly) are meant duties towards
God; by τὸ δικαίως, duties towards our neighbor ;
and by τὸ σωφρόνως, to ourselves.” It may indeed
be questioned, whether the Apostle has quite 80
strictly connected the ideas wich these several words ;
but, on the other hand, it is highly natural that, in
speaking of the universality of the grace of God
and of its moral tendency, he should expressly men
tion how it guides and sanctifies the life cf man in
all directions. By subjoining in this world, he
makes prominent the necessity and difficulty of
such a life as he has just described, and at the same
time paves the way for speaking antithetically (ver.
18) of the future and eternal life, towards which, ag
being the final and complete perfection of their
sanctification, the hope of believers is ever directed,
Calvin: “In this world, because the Lord has ap-
pointed the present life for the trial of our faith.”
Ver. 13. Waiting for, προσδεχόμενοι, expect.
ing (“with joy,” Bengel); a more particular form
of the preceding verse, with a statement also of
what it is that gives to believers strength and cour
age to lead a Life of such self-denial and conscien-
tious godliness as is there described.—The blessed
hope. The strangeness which, at the first glance,
the phrase ‘‘to wait for hope” may seem to have,
disappears, when we remember that hope does not so
much designate subjectively the form or the act of
hope, as rather objectively, its contents and object,
the thing hoped for, as the aim of believing expec-
tation (comp. Acts xxiv. 15; Gal. ν. 5; Rom. viii,
24,25). Epexegetically, this bope is more particu
larly described by the clause, and the appearing
of the glory. The living as Christians, soberly,
righteously, and godly, is thus grownded in faith in
the appearing of grace (ver. 11, and is strengthened
by the hope of another appearing, viz., of glory.
The Apostle means simply what he elsewhere calls
the “revelation” or ‘‘ appearance” of Jesus Christ,
the final appearing of the Lord at the day of judg-
ment, toward which, also, in 2 Tim. iv. 8, his eye
was directed. The only question is, whether, in the
next clause, τοῦ μεγάλου ϑεοῦ καὶ σωτῆρος ἡμῶν
Ἰησοῦ Χριστοῦ, one independent subject is to be
understood [so that it shall read, of our great God
and Saviour Jesus Christ.—D,], or whether, with
most [or rather several—they hardly appear to 0e
the majority.—D.] recent interpreters, it should be
rendered, “the appearing of the glory of the grecd
God, and of our Saviour Jesus Christ.” For ovt
part, we decide in favor of the first, and believe ths
words may, should, and must be understood as giv
ing the name “ great God” not to the Father, but to
the Saviour Jesus Christ. On purely pbiloiog‘val
grounds, the position of Bengel will hardly be ques
tioned: ‘It may be referred to Christ.” Even
Winer, § 11, does not deny that σωτῆρος ἡμῶν mey
be regarded, consistently with grammar, as a second
predicate depending upon the article τοῦ. The only
ground on which he feels obliged to prefer the other
view, adopted by De Wette, Huther, and others, ig
the doctrinal opinion, derived from tke writings of
CHAPTER
II, 11-15, τ
Paul, that this Apostle could not have styled Christ
the great God. But in view of 1 Tim. iii. 15, 16;
Rom. ix. 5; Col. i, 15-20, and other passages, we
cannot regard this objection as valid, Equally arbi-
trary with the position that Paul regarded Christ as
@ mere man, and nothing more, is the Arian view,
that Paul did not recognize Christ as God, yea, as
μέγας Seds, Whoever will simply read and translate
the words without doctrinal prejudice, will have as
little hesitation in referring them to one and the
same subject, as in understanding, 6. g., in 2 Pet. i.
11, the words βασιλείαν τοῦ κυρίου ἡμῶν καὶ σωτῆρος
᾿Ιησοῦ Χριστοῦ, as relating to the same subject. He
who is there called κύριος (Lord), is here called
μέγας Seds (the great God); as is clear also from the
fact that Paul ascribes an ‘‘ appearing” to the Son
(comp. 1 Tim. vi. 14; 2 Tim. iv. 1, 8), but not to
the Father, who is “invisible.” Taking all things
into the account, we believe that the sense of the
words, and the connection, speak decidedly in favor
of one and the same subject (Christ), We cannot,
therefore, but regard the use which the Church
fathers very early made of this passage as a weapon
against the Arians as entirely legitimate. [Ellicott
has come to the same result with Dr. Van Oosterzee,
which is that also of Calvin, Matthies, Usteri, Wie-
singer, Tholuck, and Ebrard. He says: ‘It must be
candidly avowed that it is very doubtful whether, on
the grammatical principle last alluded to (in re-
spect to two substantives closely united, and under
the vinculum of a common article), the interpreta-
tion of this passage can be fully settled; see WiNER,
§ 18, 5 Obs. p. 148. There is a preswmption in
favor of the adopted interpretation, but, on account
of the (defining) genitive ἡμῶν (Winer, p. 142),
nothing more. When, however, we turn to exe-
getical considerations, and remember (1.) that ém-
φανεία is a term specially and peculiarly applied to
the Son, and never to the Father; (2.) that the
immediate context so specially relates to our Lord ;
(3.) that the following mention of Christ’s giving
Himself up for us—of His abasement—does fairly
account for St. Paul’s ascription of a title, otherwise
unusual, that specifically and antithetically marks
His glory; (4.) that μεγάλον would be uncalled for,
if applied to the Father; and (5.) lastly, observe
that apparently two of the ante-Nicene (Clem. Alex.
and Hippolytus), and the great bulk of the post-
Nicene writers, concurred in this interpretation—
when we candidly weigh all this evidence, it does
seem difficult to resist the conviction that this text is
a direct, definite, and even studied declaration of the
divinity of the Eternal Son. It ought not to be
suppressed that some of the best versions (Vulg.,
Syr., δὲ al., not, however, apparently Auth.), and
sone fathers of undoubted orthodoxy, adopted the
other interpretation.” So also Erasmus, Grotius, De
Wette, and Huther.—D.] Even if, however, a dif-
ference of subjects should be assumed, this passage
bears testimony, not directly, indeed, but indirectly,
as Huther, among others, admits. [This view is
strongly expressed by Alford, who, without consid-
ering the question closed, prefers to regard “‘ the
great God” as describing the Father; but adds:
“ Whichsoever way taken, the passage is just as
important a testimony to the divinity of our Sa-
viour: according to one way, by asserting His pos-
session of Deity; according to the other, even more
strikingly, asserting His equality in glory with the
Father, in a way which would be blasphemy if predi-
eated of any of the sons of men.”—D.] So Calvin:
“ But we may refute the Arians briefly and solidly :
for Paul, having spoken of the revelation of the glory
of ‘ the great God,’ immediately added ‘ Christ,” that
we might know that the revelation of glory will ba
in His person; as if he had said that, when Chris?
shall appear, the greatness of the Divine glory shal
then be revealed to us.”
Ver. 14. Who gave himself, ἄο, With these
words the Apostle returns to what he would specially
point out, viz., the sanctifying aim of the redemption
bestowed in Christ—Gave = ἔδωκεν (Gal. i. 4;
Eph. v. 25); here, as well as in those passages, exe
pressing the genuine Pauline thought of a voluntary
sacrifice, the issue of obedience and love.—For us.
We cannot agree with those interpreters who think
that ὑπέρ does not signify in our stead, but merely
for our good. There is certainly a distinction be-
tween the original significations of ὑπέρ and ἀντί ;
but that here, at least, the idea of substitution can-
not be set aside, is evident from what immediately
follows: that he might redeem us, &c. For
when Christ gives Himself as a ransom (λύτρον), He
gives His soul as a ransom in the stead of those whe
otherwise would not be redeemed from the enemy’s
power.—F'rom all unrighteousness. The ἀνομία
is here regarded as the power, from whose control
believers are bought and freed through Christ,
Since, therefore, they are released from the service
of this hard master, he can require nothing more of
them; and it is therefore but just that they refuse
to obey him, in order henceforth to live soberly,
righteously, and godly.—And purify unto him-
self a peculiar people, λαὸν περιούσιον (occurring
only here in the N. T., the same with λαὸς eis
περιποίησιν in 1 Pet. 11, 9), Beza: Populum pecu-
liarem, Luther: A people for possession (‘‘a peo-
ple peculiarly His;” Alford—D.]. In the spirit
of Paul, the means of purification can be no other
than the price with which the people was bought,
namely, the blood of Christ. ‘How can ἔδωκεν
ἑαυτὸν ὑπὲρ ἡμῶν be understood otherwise than of
the atoning death?” Wiesinger. Here also, as in
Eph, v. 25-27, Paul brings forward the thought, that
atonement for sin in itself, although the first, is by
no means the last and highest end of the sacrifice
of Christ, but becomes the means, further, for the
attainment of a higher, yea, the highest end, the
sanctification of the pardoned sinner, and his re-
newal after the glorious image of God.—Zealous
in good works. Calvin: ‘“ His grace necessarily
brings aloug with it newness of life, because they
who are still the servants of sin make void the bless-
ing of redemption. But now we are released from
the bondage of sin, that we may serve the righteous
ness of God.”
Ver. 15. These things speak, and exhort;
making emphatic the whole of the preceding section
—not only vers, 11-14, but also vers. 1-10—by the
decisive command to lay all this, not exclusively,
indeed, but yet predominantly, upon the hearts of
the hearers, and thus to hold up grace and duty
before them as inseparably united—Let no one
despise thee (comp. on 1 Tim. iv. 12),
DOOTRINAL AND ETHICAL.
1. This section is one of the loca classica for
Biblical Theology, and one of the comparatively few
places in the Pastoral Epistles which furnish impor
tant contribuvions to our knowleage of ve doctrmal
18 THE EPISTLE OF
PAUL TO TI1US.
We here find most perfectly fused
system of Paul. ἱ
life, doc-
together, and penetrating each, faith and
trine and duty, theory and practice.
2. On the unlimited extent of the Divine plan of
salvation, see on 1 Tim, ii. 4-6.
3. Whoever denies the doctrine of an objective
atonement for sin, made through the offering of
Jesus Christ, contradicts Paul to the face. It is
downright rationalistic arbitrariness to maintain (De
Wette), that, in passages like these, what is spoken
of is not atonement, but exclusively moral purifica-
tion. Paul knows of no other purification than that
which comes from faith in the atonement, and
through the actual appropriation of it, On the
other hand, it must by no means be overlooked,
that this atonement paves the way to holiness, and
that Christ, because He is our “righteousness,” is
also now our “ sanctification,” and only in conse-
quence of this can He become our full ‘“ redemp-
tion.’ The same thought, that forgiveness does not
follow upon holiness, but leads to it, is also ex-
pressed in 1 John ii, 1; Rev. v. 9.
4. “The blessed hope, for which we wait, is the
appearing of Jesus Christ in glory. The saving
grace of God has already appeared to us; the work
of salvation, which it has begun, is perfected by the
appearing of the Saviour in glory, who, in His state
of humiliation here, wrought out our redemption.
The appearing of the kingdom of God in Christ
gives us the earnest of its appearance hereafter in
glory, quickens our desires after it, and draws us
away from worldly lusts;” Von Gerlach.
5. The preacher who exclusively preaches duties,
and holds back the announcement of the grace of
God, which is alone able to make us, through faith,
new men, consecrated to God and truly moral, dis-
charges his trust no better than he who is zealous
only for doctrine merely, without insisting upon the
renewing and sanctifying power of the truth. The
exhortation of Paul to do the one, and not to
leave the other undone, is strongly enforced by his
own exarnple,
HOMILETICAL AND PRACTICAL.
The gospel revealed in Christ: (1.) Its origin—
the grace of God ; (2.) its character—saving grace,
in contrast with the law; (3.) its extent—hath ap-
peared to all men, (4.) the way and manner of its
efficacy—training us, &c., ver. 12; (5.) its triumph,
ver. 13; (6.) its final end, ver. 14.—The Christian
life a blessed position intertaediate between two reve-
lations of salvation, the one behind, the other still
before us.—The sun of the Divine revelation of sal-
vation, a source: (1.) Of light; (2.) of warmth ;
(3.) of fruitfulness.—The connection of forgiveness
and sanctification: (1.) No strength for seeking after
holiness without faith in forgiveness; (2.) no enjoy-
ment of forgiveness without striving after holiness.
—Christ the true Redeemer, because He redeems us
not only from the guilt, but also from the dominion
of sin.—How the Christian, because he is redeemed
from the curse of the law, fulfils the precepts of the
law under the promptings of gratitude and love,—
“These things speak” (for ordination or installa-
tion): (1.) What the servant of the gospel, accord-
wg to the teaching and example of Paul. is to
preach, and what not to preach; (2.) why just this
and how herein he is to discharge bis duty.
SrarKE: Miiiert Opp.- We cannot make ἃ
long search for God’s grace, for it has appeared to
all men; we cannot buy it, for it is presented to ug
as a free gift; we cannot run after it, for it rung
after us with all its saving power.— AUGUSTINE : “Tt
is a great and general fast, to abstain from iniquities
and the unlawful pleasures of this world ; this is
a perfect fast, that, denying impiety and worldly
desires, we live temperately, justly, and piously,
_—Srarke: For this reason does the grace of God
appear to the sinner, that ke may forsake darkness,
and walk in tbe light; ver. 11; Rom, xiii. 12, 13.—
Three words express the whole of Christianity: to
be strict towards one’s self, just to one’s neighbor,
and pious towards God. If thou livest thus, dear
Christian, thou livest right—Mttier1 Opp.: When
the world, with its glory, shall pass away, the glory
of Jesus Christ will be revealed; 1 Cor. xv. 23, 24,
—Christ Himself shall be condemned, before sin
shall condemn him for whom He hath given Him-
self, and who believes in Him; Rom, viii. 1.—Boast
not of thy merit: it is of mere grace.—Thou art in
error, if thou supposest that thy Saviour giveth thee
freedom to sin.—Hxpincer: Mere doctrine is not
enough. Thou must exhort and rebuke with all
earnestness, and not suffer thyself to be despised,
Away with timidity and temporizing! Gentleness,
mildness, and quietness of spirit are beautiful; but
a holy zeal, also, is not to be proscribed. Moderate
one by the other; this is thy special adornment, Ὁ
minister of Christ! chap. i. 18; 2 Tim. iv. 2.
Lisco: In the mission of Jesus, the grace of
God is revealed: (1.) In its essential character ; (2.
in its aim; (3.) in its means.—On the appearing o
the great God at the festival of Christmas.—God’s
grace urges us to holiness, and leads us to blessed-
ness.—The joyousness and solemnity of Christmas.—
Fucus: Christmas joy: (1.) Its object; (2.) re-
quirement; (8.) its effect.—Covuarp: The com-
munion of man with God destroyed by sin, and
restored by Jesus Christ—Kaprr: The birth of
Christ our new birth.—Svaupr: The grace of God
has appeared: (1.) To whom; (2.) for what; (8.)
how it is to secure its end.—Gerok: The heavenly
Christmas festival which the children of God en-
joy: (1.) The noble Christmas gift; (2.) the great
Christmas table ; (8.) the right Christmas thanks.—
Patmer: The education of grace.—The preaching
of the appearing of the great God.—Harvzss: The
training of tbe saving grace of God in Christ.—
Fioreyx: The voice of Divine grace in the hearts of
believers at the present day: (1.) An earnest; (2.)
a holy; (8.) a loud; (4.) a comforting voice.—W.
Loéuz: ‘The manger and the cross, the manger and
the import of the incarnation and the cross, the
manger and the final salvation of all believers, the
manger and the grace which trains men for final
blessedness, we behold here combined. The manger
not alone, but in connection with all God’s works,
The manger a centre, aud around it, like circle
around circle ever widening, is grace ever becoming
more full and complete. Especially worthy of con.
sultation, and deserving, with its entire context, to
be read again and again, is the beautiful sermon of
Luther on this passage, in the Erlangen edition cd
his Works, 1827, Th. 7, 8. 127-164,
CHAPTER III. 1-11. 19
Vv.
Further directions, which Titus is to give to believers, which he is to impress by
exhibiting the grace shown to them, and firmly to insist on, in opposition to the
false teachers.
Ca. OI. 1-11.
1 Put them in mind to be subject to principalities and powers, to obey magis-
+ trates [to be subject to magistrates (and') powers, to obey], to be ready to
2 every good work, To speak evil of [slander] no man [one], to be no brawlers
[not to be contentious], but gentle [yielding], shewing all meekness unto all men,
3 For we ourselves also were sometime Face | foolish, disobedient, deceived
[erring], serving divers lusts and pleasures [desires and lusts], living in malice
4 and envy, hateful, and hating one another. But after that [when] the kindness
[goodness] and love of God our Saviour towards man [friendliness-towards-men
5 of God our Saviour] appeared, Not by [on account se works of righteousness
which’ we have done [did], but according to [in virtue of] his mercy he saved
us, by the washing [laver] of regeneration, and renewing of the Holy Ghost ;
6 Which he shed on us abundantly [richly] through Jesus Christ our Saviour
ἢ [Lord]; That, being justified by his grace, we should be made heirs according
8 to the hope of eternal life [heirs, according to hope, of eternal life]. This is
a faithful saying [Trustworthy is the word], and these things [this] I will that
thou affirm constantly [strongly], that [in order that] they which [who] have
believed in God might be careful [may take care] to maintain good works,
9 These things* are good and profitable unto men. But avoid foolish questions
[τ controversy], and genealogies [genealogical registers], and contentions
quarrels], and strivings [controversies] about the law; for they are unprofit-
able and vain. A man that is an heretic [an heretical man], after the first and
second [one and a second] admonition, reject [shun]; Knowing that he that is
such [such a one] is subverted [perverted], and sinneth, being [since he is]
condemned of [by] himself.
10
11
1 Ver. 1.—Kai is omitted by Tischendorf (Lachmann, Alford, Ellicott.—D.] on the authority of A. 6. D. BE. F. 6.»
Cod. Sin., but can hardly be dispensed with. [Still, although it is found in many of the versions and fathers, the weight
of MS. authority is too decisive to allow it to be retained.—D.] .
2 Ver. 5.—(The Recepta, Griesbach, Tischendorf, Ellicott, accept ὧν on the authority of 0.2 D.3 BE. Κ΄. L., Ath,
ave Sostom cede c.; while Lachmann and Alford adopt a found in A.C,1 D.! F. G., and now strengthened by
od. Sin.—D.
Peg hie ie after ταῦτά ἐστι, the faller text of the Recepta, is wanting in A. C. D. E. G., and other witnesses [also
. Sin.—D.
work; meaning, in the connection, those good
works especially which the government demands of
subjects; so that the intimation is here given, at
least indirectly, that if the demand of the govern
ment is in conflict with God’s will, the duty of obe-
EXEGETICAL AND ORITICAL.
Ver. 1. Put them in mind. The Apostle,
after having reminded (cuap. ii. 1-10) believers of
the duties they owe to their fellow-believers, adds a
memento in respect to their relation particularly to
those who are not Christians (vers. 1, 2), which he
makes still more emphatic by referring to their own
former state (ver, 8), and the mercy which had been
shown to them (vers. 4-7). For the Cretians, char-
acteristically inclined, as a people, to rebellion, such
an exhortation was necessary, especially at a time in
which those who had Jewish feelings were showing
a disposition more and more to resist the authority -
of the heathen magistrates (see on 1 Tim, 11, 1).—
Magistrates [and] powers, especially of Rome,
ander whose dominion Crete now stood.—To be
subject to, to obey; thy ormer indicates the in-
ternal disposition, the latter the external act which
proceeds from it—To be ready to every good
dience ceases (Acts v. 29).
Ver, 2. To slander no one, μηδένα βλασφη-
μεῖν (the reading μή in F. G. is too feebly attested
to be received), to calwmniate no one, to which the
lying Cretians (chap. i, 12) must have been prone
There is no ground for the assumption, that the
Apostle is now speaking directly of the magistrates
(comp. Rom. xiii. 7), for the exhortations which fol-
low are general, and refer to the relation of Chris.
tians to non-Christians.—Not to be contentious:
[but] yielding; the one a negative, the other ἡ
positive description of the peaceable character of'
those who, neither for the promotion of public or
private interests, nor in the sphere of religion or
politics, light the torch of discord.—Shewing al}
20 THE SPISTLE OF
PAUL TO TITUS.
meekness, &c.; a specially needed injunction for
these Cretian churches, on account of the mingling
of different races and individuals on the island.
Ver. 8. For we ourselves also were, &c.
[ Were, ἦμεν, put forward emphatically, in sharp
contrast to the better present ; Ellicott—D.] The
Apostle urges the performance of the duties just
mentioned, by reminding the Cretians of the grace
which had glorified itself in them, who by nature
were no better than others. The remembrance of
this should prompt them not only to the most hum-
ble gratitude towards God, but also to gentleness
towards those who were at that moment in the most
degraded condition.—Foolish, ἀνόητοι (comp. Eph,
iv. 18; Rom. i. 21). Here, and in the following
verses, Paul places, as he often does, the ποτέ and
vov of the Christian life in direct contrast, and in-
cludes himself with Titus among those who were
formerly “ foolish,” without making the slightest dis-
tinction between those who had become Christians
from heathenism or Judaism. Upon Titus espe-
cially, who was of heathen descent, must such a
reference to the sin-stained past have had an excel-
lent effect.—Disobedient, like those whose opposi-
tion it is now not unfrequently extremely difficult
for us to bear. [Disobedient to God; chap. i. 16.
He is no longer speaking of authorities, but has
assed into a new train of thought; Alford—D.]—
rring [going astray; Ellicott—D.], πλανώμενοι,
not only in respect to the truth, but also with regard
to the most sacred obligations—Serving divers
desires and lusts (2 Tim. iii, 6). The Apostle
appears, not exclusively, but yet mainly, to refer to
fleshly lusts. ‘‘They are styled ‘divers,’ I think,
because the lusts by which the carnal man is driven
to and fro are like adverse waves, which, in dashing
against each other, turn him hither and thither, so
that almost every moment he shifts and changes.
Such, certainly, is the disquietude of all who aban-
don themselves to the desires of the flesh, because
there is no stability but in the fear of God;” Cal-
vin.—In malice and envy. Here, as in 1 Tim, ii.
‘2, is meant not simply a momentary state, but the
‘steady direction of the life—a life wholly controlled,
‘as respects its ruling disposition, by malice and
-envy.—Hateful, στυγητοί (only once in N. T.), =
μισητοί, odibiles, not exactly in the eyes of God
-and the holy angels (which undoubtedly is also true,
‘but is not here meant), but generally worthy of
-abhorrence in the view of al! who have reached
a higher moral position. — Hating one another
»(eomp. Gal. v. 15; Rom, i. 29),
Ver. 4. But when... appeared. In contrast
with this sad past, the Apostle points out the blessed
“present, the fruits of which believers continually
enjoy.— But when the goodness (χρηστότης)
and friendliness-towards-men (φιλανθρωπία) of
God, ἄς. The distinction between “goodness” and
“ friendliness-towards-men” is, that the former ex-
presses the Divine benevolence in general, the latter
more specifically his compassion for mankind ; so
that both, taken together, are identical with grace
(comp. “the grace that bringeth salvation ;” chap.
ii. 11), Here also, as in 1 Tim. i. 1, God is styled
Saviour, and, as in Tit. ii, 11, an “appearing” of
the Divine love for sinners is spoken of. Although,
under the old covenant, believers enjoyed the love
and friendship of God (Ps. xxxiv. 9), they neverthe-
less saw but the first dawning of the day of salva-
tion which subsequently appeared, and possessed
only the promise of that which the Christian enjoys
in actual fulfilment. The whole of the passage
which now follows has a great similarity with chap,
ii, 11-14, and yet has a character entirely its own.
There the Apostle, in order to stimulate to Christian
devoutness, exhibited the holy aim of the redemp.
tion which men obtain through Christ: bere, on the
other hand, in contrast with the entire unworthinesa
of unbelievers, he dwells upon the grace shown to
them, in order to incite them to a gratitude which
shall first of all manifest itself in love toward those
who have not yet attained the priceless privileges of
believers.
Ver. 5. Not on account of works of right-
eousness, &. (τῶν ἐν δικαιοσύνῃ) [in righteousness,
as the element and condition in which they were
wrought ; Alford.—D.]; those works which must be
wrought in a state of righteousness before God,
The Apostle by no means affirms that believers havé
actually performed such works, but, on the contrary,
expressly denies it. Not the least, consequently,
could have been found in them to call forth the
Divine complacency.—[ Which we did (emphatic),
not ‘had done,” as A. V. and Conybeare, which,
in fact, obscures the meaning ; for God’s act, here
spoken of, was a definite act in time—and its appli.
cation to us, also a definite ac! in time; and if we
take this ἐποιήσαμεν pluperfect, we confine the Apos-
tle’s repudiation of our works as moving causes of
those acts of God, to the time previous to those acts,
For aught that this pluperfect would assert, our sal-
vation might be prompted on God’s part by future
works of righteousness which he foresaw we should
do. Whereas, the simple aoristic sense throws the
whole into the same time—‘ His goodness, &c., was
manifested... not for works which we did... He
saved us,” and renders the repudiation of human
merit universal; Alford.—D].—But in virtue of
his mercy, κατὰ τὸν αὐτοῦ ἔλεον (comp. 1 Pet. i.
3; Luke i, 78). In thiseway God’s saving grace is
described as from every side entirely free and un+
deserved, quite in the manner of Paul, as in Rom,
iii, 20-24; Eph, ii, 83-10.—He saved us, ἔσωσεν
ἡμᾶς ; us, namely, who believe in Christ. Although
the enjoyment of salvation is still incomplete so long
as we remain in the body of sin and death, yet its
possession is assured and sealed from the moment
we come into union with Christ by faith. The
Apostle distinctly points out what is and what is
not the ground of this salvation wrought in them,
and also by what means they are made partakers of
it—By the laver of regeneration, Sc. ; a refer-
ence to baptism, which might all the more easily be
exhibited as a laver, λουτρόν, since it was originally
performed by the entire submersion of the person
baptized (comp. Eph. v, 26). Baptism is styled
“laver of regeneration” (παλιγγενεσίας), not be-
cause it obligates to regeneration, nor because it is
the symbol of regeneration, but because it is really
the means of regeneration, if truly desired and
received in faith (which is tacitly assumed in respect
to those adult Christians who by their own free act
were baptized). Whoever, with the desire of salva.
tion, went down into the baptismal water, with the
confession of an honest faith, came forth therefrom
as one newborn, to live henceforth a new life (comp,
Rom. vi. 4; Col. ii. 11, 12). On this ground Paul
could say that God had saved them by (διά) the laver
of regeneration; since, as a general rule, the sub-
mission to the rite of baptism was necessarily, in the
case of those who repeated the question of the
Ethiopian eunuch (Acts viii, 36), the decisive act
CHAPTER III
--11, 21
the great turning-point in the history of their inner
and outer life—And renewing of the Holy
Ghost, ἀνακαινώσεως (Vulgate: per lavacrum re-
generationis et renovationis), This expression may
perhaps differ from the preceding, in indicating the
further progress and development of the new life,
while the former designates only its commencement.
One corresponds with ἁγιασμός, as used by Paul, the
other with γεννεϑῆναι ἄνωθεν and ἐκ ϑεοῦ, in John.
Both are wrought by the Holy Spirit, which is here
placed in the genitive as indicating the efficient cause.
“This regeneration and renovation entirely take
away the death and old state described in ver. 3
(2 Cor. ν. 17);” Bengel.
Ver, 6. Which [viz., the Holy Spirit] he shed
on us richly, as was promised under the old cove-
nant (Joel ii, 28-32; Zech, xii. 10; Is, xliv. 3), and
was fulfilled in the new covenant in the most abun-
dant manner (John vii, 37-39)—Through Jesus
Christ, is not to be referred to the remote word
“he saved” (Bengel), but to the proximate word
“shed.” Here, as often in other places, the glori-
fied Saviour is represented as imparting to His
church the communication of the Spirit, without
which the conversion of individuals would have
ever been an absolute impossibility. Comp. Acts
ii. 83; 2 Cor. i, 21, 22; John i. 33.
Ver. 7. That, being justified by his grace.
A reference to the high end for which God has
blessed them in Christ (ver. 5), and renewed them
by the Holy Spirit (ver. 6). Here, where the main
design is not so much to point out to them directly
their duties (as in Tit. ii. 12), as their priceless privi-
leges, the Apostle mentions not their sanctification,
but simply their eternal: blessedness, as the mark
towards which everything is to be made to tend,
Justified, δικαιωδϑέντες (comp. Rom. i. 17), must be
understood in the sense in which the word is usually
employed in the Epistles of Paul; so that it does
not here signify found righteous, or sanctified, but
acquitted from the guilt and punishment of sin, and
thus received again into the friendship and favor of
God, which had been forfeited by sin. For that
justification, in the view of Paul, is more than the
mere forgiveness of sin, and, along with this negative
idea, includes also the positive one of a restitutio in
integrum, is plain from Rom, iv. 5. By ‘ his,”
ἐκείνου, we are to understand not Christ, or the Holy
Spirit just mentioned (ver. 6), but God the Father,
who had been named, in ver. 4, as the source of this
entire plan of salvation.—Might be made heirs
of eternal life. The same Pauline thought is ex-
pressed also in Rom. viii. 17; here the Apostle adds,
according to hope, κατ᾽ ἐλπίδα. This phrase
must ‘be connected with κληρονόμοι, ‘‘ heirs,” and be
understood as saying that the inheritance of eternal
life here mentioned is not yet in its whole extent an
actual possession, but is only expected through hope,
of which once we were entirely destitute, as some-
thing which is certainly to be ours. So Starke:
“The children of God are already indeed justified,
and abundantly enjoy the goodness of God; but
because the proper distribution of the full inherit-
ance is yet future, they must still expect it, in faith
and living hope, as certain. See Rom. viii, 28, 24.
No dead and imaginary hope is here meant, since
even a man without faith can say: “I hope, cer-
tainly—I think, indeed, that I shall be saved.”
Ver, 8. Trustworthy is the word (see on
1 Tim. i. 15). This asseveration refers to the whole
zourse of thought (vers. 4-7).—And this I will
that thou strongly affirm (Vulgate: de his vole
te confirmare). The Apostle will have Titus lay a
very special emphasis upon the great truth of faitt
brought out in vers, 4-7, Διαβεβαιοῦσϑαι, affirm
strongly, as in 1 Tim, i, 7. What is to be aimed at
by this, is indicated by the following ἵνα, which
shows, once more, that the Apostle desires with
such earnestness to have the doctrine of free grace
preached, because it is the great means of leading
sinners.to holiness,—That they who; describing
the Cretian Christians in contrast with their previous
paganism and idolatry (eomp. Acts xvi. 34),—May
take care (comp. chap. ii. 10), φροντίζειν (ἅπαξ
Aeydu.): ‘Thus he wishes them to apply their
study and care; and when he says φροντίζωσιν, the
Apostle seems elegantly to allude to those empty
contemplations which philosophize without fruit or
life;” Calvin.—These things [sc., these instrue-
tions, this practical teaching; De Wette, Ellicott.
—D.], in opposition to what follows, in ver. 9 (see
the critical observations), are good (in themselves)
and profitable (comp. on 1 Tim. ii. 8). It is arbi-
trary to limit this requirement of good works exclu.
sively to works of love. [‘' Good works,” not
merely with reference to works of mercy (Chrysos-
tom), but, as in chap. ii. 7, perfectly generally, and
comprehensively. It was not to be a hollow, spe-
cious, false, ascetic, and sterile Christianity, but one
that showed itself in outward actions; Ellicott.—D.]
Ver. 9. But avoid foolish questions of cone
troversy (comp. 1 Tim. vi. 20; Tit. i. 10). The
Apostle has in view, as is clear from the subjoined
adjective, μοράς, such researches as are utterly in-
consistent with the Christian character and temper,
and, in general, with all reasonable study—curious
inquiries in respect to things which are of no conse
quence to Christian faith and spiritual life, and are
even a hindrance to them. Two specialties which
may be brought under this general category he par-
ticularly mentions: genealogical registers (see
on 1 Tim. i. 4) and quarrels, ἔρεις, enmities arising
in consequence of the various questions of contro.
versy (ζητήσει5), and contentions about the law.
It is plain enough from this, that here, too, Paul hag
his mind directed particularly to the contentions of
the Jewish party (comp. 1 Tim. i. 7; Tit. i, 14).
This party frequently engaged in the most violent
controversy, now upon the relation of the law to the
gospel, and now upon the significance of particular
Mosaic rites, These Titus was to avoid, to keep
clear of (comp. 2 Tim. ii, 16), for these things, in
opposition to the καλά (ver. 8), are unprofitable
and vain (fruitless).
Ver. 10. An heretical man, αἱρετικὸν ἄνϑρω-
mov, heereticus ; whoever, by his own forwardness,
breaks up the unity of the church (comp. 1 Cor. xi.
19; Gal. v. 20; Rom. xvi. 17), especially by propa
gating errors which conflict with the orthodoxy of
sound Apostolic doctrine—After one and a sec-
ond admonition; after thou hast repeatedly, but
fruitlessly, warned him to turn from his error, to
profess the pure doctrine. Noviecla, from νοῦς and
τίϑημι, admonitio, occurs elsewhere in the N. T.
only in 1 Cor. x. 10; Eph. vi. 4.—Shun, παραιτοῦ
(1 Tim. iv. 7). Cease to exhort and warn him any
farther, since it will certainly be fruitless. A formal
excommunication (Vitringa) is certainly not here
spoken of. The ground for a direction which might
seem severe and arbitrary is given in what imme
diately follows.
Ver. 11. Knowing that such an one is per
22 THE EPISTLE OF
PAUL TO TITUS.
verted, ἐξέστραπται (comp. Deut, xxxii. 30), An
entire corruption of feeling and aim is here indi-
cated, in consequence of which a complete aversion
and antagonism has obtained the ascendancy.—And
sinneth, since he is condemned by himself,
αὐτοκατάκριτος (comp. 1 Tim. iv. 2), This last word
defines the peculiar character of the sin of which
these persons become guilty. They stumble not at
all from precipitancy and weakness, but with the
full consciousness of their guilt and condemnation,
And this is just the reason why Titus is to let them
alone: no exhortation or counsel can assuredly be
of any service. They already bear about with them
their sentence, and, consequently, can expect noth-
ing in the future but condemnation,
DOCTRINAL AND ETHICAL.
1. In this passage the Apostle assumes—what he
kad more largely declared in Rom. xiii, 1-7, and
what is so constantly forgotten by the revolutionary
politics of modern times—the doctrine of the Divine
right of magistrates. Not that he maintains, by any
means, that each and every person in authority is
directly ordained of God Himself, and hence, as
God’s vicegerent on earth, is entitled to demand a
blind obedience, but simply that the office of the
magistrate, as such, owes its origin, not to the will
of men, nor to a supposed social contract (Rous-
seau), but to the will of God; that God Himself has
originally regulated the relation between rulers and
ruled according to His own wise counsel and pur-
pose, and has therefore given to no citizen the right
arbitrarily to absolve himself from the great duty of
obedience, except in the single case provided for in
Acts iv. 19; v. 29. Compare, on this whole sub-
ject, ARNOLD, Theolog. Experimentalis, ii. 467-48" ;
“Of Divine Order in Civil Government ;” and, fur-
ther, the Confess. August., art. 16, Formul. Con-
cord., art. 12. Luther, in his larger Catechism, on
the Fourth Commandment, maintains the duty of
obedience even to unjust princes, Compare his ex-
position of Psalm lxxxii.
2, Short as is the Epistle to Titus, we yet find,
for the second time before it closes, a passage (chap.
iii. 4-7) containing a compendium of the doctrine of
salvation, and at the same time a compressed but
rich summing up of what he had more at length
expressed in the Epistles to the Romans, Galatians,
and Ephesians. A new proof, this, that to the end
of his life he remained the same, and continued
faithful, even in a Pastoral Epistle, to the great
theme of his preaching.
3. The doctrine of the free grace of God, dis-
played in the gratuitous justification of the sinner,
is not only a main point in the Pauline theology, but
the foundation and corner-stone of the whole struc-
ture of the Reformation, and the great centre in
which Paul, Augustine, and Luther are at one with
believers in every age.
4. According to the express doctrine of the
Apostle in this passage, baptism [in the sense ex-
plained in the exegetical notes—D.] is the means of
regeneration and renewing of the Holy Ghost. It is
evident, however, at a glance, that he is here speak-
ing exclusively of adults, who, in the conscious and
voluntary exercise of faith, descend into the baptis
mal water. To children, who are not in a condition
to believe, nor to be converted, this expression can
be applicable only cwm grano salis ; and accordingly
we find here not the least authority for attributing
to the baptismal water, iz itsel/, a magical and me-
chanical efficacy, which would lead to the Romish
idea of the efficacy of baptism ex opere operato,
What the child receives, when brought by his pa
rents to baptism, is, not regeneration itself, but the
sign and seal of the grace of God for the remission
of sins and renewal. It is not till’ afterwards, when
a personal and vital faith has sprung up and becom
developed in his heart, that regeneration and Te
newal can be spoken of, of which the baptism re
ceived in infancy was the prophetic symbol, and, in
a manner, the ideal beginning. From the reformed
point of view, therefore, we may speak in an en.
tirely legitimate sense of baptismal grace received,
in so far as the child, by this sacred rite, is brought
under the protection and nurture of the Christian
Church, in which the Holy Spirit works through the
word in the regeneration and sanctification of each
individual. Laner, Positiv Dogmatik, p. 1181, says:
“Since the child has as yet no will of his own,
and no exercise of his rational faculties, and belongs,
with all his individual self-direction, to the church,
he is committed, in the fulness of his plastic facul-
ties, to the unrestricted influence of the church. Hig
ecclesiastical and social regeneration is thus decided,
He is ecclesiastically new-born; for, through bap-
tism, he is born again into church membership,
This ecclesiastical regeneration is, however, an indi-
vidual regeneration, in respect to the idea and
potency of the change.” Compare the remark of
Huther on this passage,
5. In regard to the question frequently mooted,
whether, by the heretics spoken of in the New Tes-
tament, we are to understand men who swerve from
sound doctrine, and wrest the truth ; or rather those
who, by ecclesiastical dissensions, destroy the unity
of the body of Christ, and thus do violence to love,
the answer is simply this: This whole distinction
rests upon an arbitrary antithesis between truth and
love, faith and life. In swerving from the purity
of the Apostolic teaching, the heretics became also
schismatics, And the schismatics, so far as they
aimed to be such, and to establish a separate church,
must inevitably adopt peculiar doctrines, and thereby
come more and more into collision with the teach-
ing of the Apostles.
HOMILETICAL AND PRACTICAL.
The mission of Christians, to sanctify civil life
also.—What the State owes to the Church, and the
Church to the State——The peculiarity of Christian
obedience, and what distinguishes it from that of
the natural man.—The great contrast between Once
and Now in the history of the Christian life.—Noth-
ing is better fitted to lead us to humble gratitude
towards God, and to benignity towards men, than
the thought of what we once were in ourselves, and
of what we have now become through His grace. —
“‘ Hateful, and hating one another,” still and ever
the character of the natural man (proofs from the
ancient and modern history of missions),—The gos
pel a revelation of grace, in contrast with the law,
which worketh death.—The doctrine of the gratui
tous justification of the sinner; (1.) The main doe.
trine of Paul; (2.) the corner-stone of the Reforma
tion; (8.) the inexhaustible fountain of glory to
God, consolation, and sanctification—Baptism, wher
received in faith, the laver of regeneration,—The
CHAPTER
IM. 12-15, 23
difference between works of law and good works
from the Christian point of view. — Unprofitable
questions, many: the needful inquiry, one.—True
preaching must be a full preaching of the gospel;
but the full preaching of the gospel must ever have
a practical tendency.—The position which becomes
the servant of the gospel towards obstinate errorists
and opponents.—The various degrees and punish-
ments of sins in the Church of the Lord.
Starke: Wot to be wise, expresses more than not
to know ; for a person may be unacquainted with
many things, and yet be a wise man. An uncon-
verted person is so destitute of understanding, that
he regards all spiritual and Divine things as folly.—
Cramer: As believers are in a peaceful and blessed
state, so unbelievers are in one in which they have
no peace or blessedness, For the former cordially
love each other, while the latter hate one another, or
else exercise a wrong love, in which they perish to-
gether.—The sole fountain of salvation for the whole
human family is the love, mercy, and condescension
of God.—If we feel the friendliness of God towards
us, we also should be friendly to our neighbors.—
Man can do no good works, unless he is already just,
and blessed by faith HzpincEr: Blessed are those
whose sins are forgiven! On this depends the in-
heritance of eternal life. Where there is forgive-
ness of sins, there is also life and blessedness.—The
doctrine of good works must be so exhibited, that
the power and perseverance requisite for a holy life
shall be shown to flow from the evangelical source
of grace and faith: where this is not done, nothing
is secured beyond an external and pharisaical right-
eousness.— What should the true preacher discourse
upon in the pulpit? Not subtle, unprofitable, and
idle questions, but upon subjects by which his hear-
ers may be made better in faith and life, to their
souls’ salvation and blessedness.—No amount of
talking and singing will compel men to repent. Let
Babel loose, and it will not help matters—If it ie
unchristian to persecute heretics, it is much more
unchristian to regard as heresy, reject, and con-
demn, particular opinions which do not affect,
much less subvert the foundation of faith, and may
even be most precious truths. —God has two kinds
of judgments—public and private: the first, at
the last day; the latter, already in our conscience.
If this become aroused, it makes the world toe
laa (2 Cor. v. 10; Rom. ii, 15; 1 Cor. xf
For the Pericope. Lisco: To what the grace of
God in Christ binds us.—For what the Christian has
especially to thank God on Christmas: (1.) For the
mercy He shows us; (2.) for the Spirit He gives us;
(8.) for the blessedness to which He leads us—How
we are called, by the incarnation of Christ, tc a par
ticipation in a higher, heavenly life-—Hxesner .
The mission of the Son of God a proof of the glory
to which God will raise us.—Ranxe: The aim of
the grace of God: (1.) To deliver us froin our old
life ; (+) to create a new life in us; (8.) to raise ug
to the life everlasting —Kaprrr: The Triune God
is revealed to none but the regenerate Christian,.—
PaLMER: What do we receive at our baptism ?—
Petri: How we hear the doctrine of the manifested
condescension and friendliness of God.
W. Horacker: How difficult problems are clear-
ly solved to faith in the knowledge of the inscrutable
God.—LurueEr: “Let now this Epistle teach us once
more two things: faith and love—or to receive bless.
ings from God, and to confer blessings upon our
neighbor. For all Scripture urges these two, and
one cannot exist without the other. Faith excites
love, and love increases faith—What more charm-
ing can be said, than such words to a sinful, dig-
tressed conscience? Alas, that the devil, by the
Pope’s law, should have so miserably perverted these
pure words of God!”
VI
Final Directions and Greetings.
Cn. ΠΙ. 12-15.
12
18 come unto me to Nicopolis: for I have determined there to winter.
When I shall send Artemas unto thee, or Tychicus, be diligent [hasten] to
Bring
[forward] Zenas the lawyer and Apollos on their journey diligently [zealously |,
14 that nothing be wanting unto them.
And let ours also [but also let ours, 27
Crete] learn to maintain [practise] good works for necessary uses [the necessary
15 wants of others], that they be not unfruitful.
All that are with me salute thee.
Greet them that love us in the faith. Grace be with you all.
EXEGETICAL AND CRITICAL.
Ver, 12, Artemas or Tychicus. Of the first
we hear nothing further: the second is mentioned
also in 2 Tim. iv. 12, One of these was to arrive at
Crete before Titus could leave this post, and, in
compliance with the wishes of the Apostle, meet him
at Nicopolis, The city meant was probably Nicopo-
lis in Epirus, which was built by the Emperor Au-
gustus in commemoration of his victory at Actium.
Other cities of the same name are at least less noted,
On the design of Paul to spend the winter there, see
the Introduction, ὃ 2. The opinion of Miarcker,
that Nicopolis in Thrace is meant, would hardly have
been defended with so much warmth, if it were not
connected with the endeavor to put the Epistle ta
Titus at a later period of Paul’s life.
Ver. 13. Zenas and Apollos. The former of
these is entirely unknown; he is called a lawyer, be
cause, before his conversion, he had belonged to that
profession. On Apollos, comp. Acts xviii, 24-28,
Both were just at present in Crete, but were pro
24 THE EPISTLE OF
PAUL TO TITUS.
posing to take th2ir departure, perhaps upon a mis-
siouary tour. On this journey Titus was to forward
them, προπέμπειν (8 John, 6), and that zealously,
σπουδαίως, i. e., not speedily, but with diligence.—
That nothing be wanting to them (comp. Rom.
xv. 24; 1 Cor, xvi. 6, 11). ‘‘ Titus, therefore, had
means, They were not to depart empty;” Bengel.
Ver. 14. And let ours also, &. The last par-
ticular direction in the Epistle leads the Apostle to
make a more general exhortation.—Ours, in the con-
nection, can be none other than the fellow-believers
with Paul and Titus in Crete, who were to be wit-
nesses of the faithful obedience of their overseer to
the Apostle’s injunction (ver. 18)—To practise
good works, καλῶν ἔργων προΐστασϑαι (comp. ver.
8), here, decidedly, works of Christian beneficence
and mercy.—Not unfruitful. If they lacked this
love, they would show that their faith was like an
unfruitful tree, There is no good reason for restrict-
ing the clause which follows—for the necessary
wants, εἰς τὰς ἀναγκαίας xpelas—to the material
supplies necessary for Zenas and Apollos, and to
which the other Christians, along with Titus, were
to contribute according to their ability. It would
rather seem, from μανϑανέτωσαν, that the present
care of Titus for Zenas and Apollos was to teach the
others, for the future, as often as it might be neces-
sary hereafter, to do their part towards the support
of needy brethren, ‘‘ Whether, therefore, he directs
them to excel in good works, or to yield the prece-
dence, he means that it will be useful to them to
exercise liberality, lest they become unfruitful under
the pretext that occasion was wanting, or necessity
did not require ;” Calvin.
Ver. 15. Salute thee, &c. It is impossible to
determine with certainty what fellow-laborers and
friends Paul here has in mind.—Greet them that
love us in the faith. The Apostle here confines
bis greeting to those with whom the common faith
is the bond of the most intimate union.—Grace be
with you all. The key-note on which the Pauline
Epistles usually close. It cannot, indeed, be inferred
from the words, “with you al/,” in themselves alone,
that the Epistle was addressed to the church in Crete,
as well as to Titus; but we have seen, in the Intro-
duction, that on other grounds this is probable, and
the entire contents of the Epistle have only strength-
ened us in this conviction. The final word, Amen,
found in the Recepta, is of later origin.
DOCTRINAL AND ETHICAL.
4. Down to the very close of tie Pastoral Epis-
THE END
tles, the Apostle remains like himself, both in his
exhibition of the substance of the gospel, and hig
directions in respect to the government of the
church and the conduct of its members and officers,
Is it not an unequivocal proof of the moral great
ness of Paul, the power of grace in him, and even
of the genuineness of the Epistle itself, that, from
beginning to end, it is so completely pervaded by
the same original Apostolic spirit ?
2. Between the Christian philanthropy whicn
Paul here enjoins, and the mere humanitarian pli
lanthropy which finds so many defenders in our day,
there is a great difference in respect to their origin,
extent, power, aim, and practical result, which can
in no wise be overlooked or disregarded.
“ Spiritual need lays a foundation for duties, that
one may not be able to stand aloof from another ;”
Bengel.
HOMILETICAL AND PRACTICAL.
The Christian is at liberty to lay plans for the
future, provided only that he does so with a deep
feeling of dependence (comp. Heb. vi. 3; James iv,
13-15).—Travelling ministers of the gospel, and
missionaries needing help, should be properly cared
for.—The love which we see shown to others, we
ourselves must imitate according to our ability.
Fruitful and unfruitful faith—The communion of
love.
Srarke: There is a great diversity of gifts among
the children of God, of which one is especially ser-
viceable for this, and another for that (1 Cor. xii, 4
sqq.)—It is useful, as well as pleasing to God, that
those who labor in the word, and are engaged in
the same service, should live in mutual confidence,
kindly seek each other’s advice, listen, and follow it,
—A pastor must not leave his church, either fora
long journey and a protracted absence, or perma
nently by the acceptance of a call elsewhere, until
he is sure that his church either is or will be pro-
vided with a true minister of the word.—Happy are
they who are able to divide their work with pious
and faithful helpers: it will thus be the more suc-
cessful.—HepincGrr: Christianity demands training
till one become habitually a doer of good works,
Oh! strive, agonize, that ye be not unfruitful.—
OstanpeR: We should do good to all, but espe-
cially to those who hold the true religion with us,
and are fellow-believers.
Lisco: The fruits of true faith—aAre ye in the
state of good works? Whereby shall we know that
the preaching of Christ has become effectual in us?
OF TITUS.
THE
EPISTLE OF PAUL
Ρ
ΤΟ
4.}
MON.
4 THEOLOGICAL AND HOMILETIC COMMENTARY,
RY
i. J. VAN OOSTERZEE, D.D..
PROFESSOR IN ORDINARY OF THEOLOGY IN THE UNIVERSITY OF UTRECS®2,
TRANSLATED FROM THE GERMAN, WITH ADDITIONS,
BY
HORATIO B. HACKETT, D.D.,
PROFESSOR IN THE THEOLOGIOAL SEMINARY, NEWTON OENTKH, MASS.
NEW YORK:
CHARLES SCRIBNER’S SONS,
Exvearp, according to Act of Congress, in the year 1868, by
GHARLES SCRIBNER ἃ CO.,
ta the Clerk’s Othce of the District Court or the United States ror the Southern District
of New York.
THE EPISTLE OF PAUL
TO
PHILEMON.
{N. B.—The parts added to the original work by the Translator and Editor are enclosed in brackets, with his initial
attached to them, except where they consist of very brief expressions. It was thought best to change the order of the
topics in the following Introduction, for the sake of a stricter method, and also (on account of the peculiar interest of
this Epistle) to treat some of the divisions more fully than Dr. Van Oosterzee has,done. The writer has transferred te
this Commentary the results of some study bestowed on the Epistle, which have already appeared in other pub
lications.—H.]
$1 POSITION OF THE EPISTLE.
Tur Christian Church has with reason assigned a place also to the Epistle to Philemon in
the canonical collection of the writings of Paul; and although the last place, yet at the same
time the one next to the pasio.ai Epistles, which contain the last written memorial of the
labors of the great Apostle. This letter, indeed, may justly be called “a decided Pastoral,
with special reference to the cure of souls” (Lanex). Since it relates merely to a private
affair, it stands not improperly after all the other Epistles of Paul, which were written with
respect to more general, important matters in the different churches. As a contribution, how-
ever, to our knowledge of the person and character of Paul, it contains so much that is
interesting as well as beautiful, that we may term it a little gem, yet a gem of great value—
nay, one of the most precious relics which have come down to us from Christian antiquity.
[In the historical order the letter to Philemon stands properly after that to the Colossians,
since these two letters were written at the same time, were sent to the same place, and make
mention of the same persons. The continuous commentators, as De Wette, Meyer, Words-
worth, Ellicott, treat of them in this relation to each other.—H.]
$3. ITS GENUINENESS.
The genuineness of this Epistle is amply attested on external grounds. Even in the
writings of Ignatius, expressions occur which appear to refer to passages in this letter.* It
is mentioned in Muratori’s canon [which is from the second century], and in that of 'Ter-
tullian and Eusebius, without the least appearance of any objection. Origen (Hom, XIX. in
Jor.) ascribes it expressly to the Apostle Paul. Marcion himself, as TerTULLIAN states (Ades,
Mare. V. 42), received it. [Sinope in Pontus, the birthplace of Marcion, was not far from
Colossz, where Philemon lived, and the letter would naturally find its way to the neighbor-
ing churches, at an early period. In short, the early testimonies of this nature are so many
* (Ignatius, it 18 true, says three times in his letters, ὄναιμην ὑμῶν, which reminds us certainly of Paul’s ἐγώ σον
ὀναίμην in ver. 20. See ΚΊΠΟΗΗ FER’s Geschichte des Kanon’s, p. 205. But the phrase was apparently not uncommon,
and should not be pressed too far. As one of the apostolic Fathers, Ignatius would be the earliest witness.—H.]
Q THE EPISTLE OF PAUL TO PHILEMON.
and decisive, that, as Dz ὙΤΕΤΤΕ says (Hinleit. in das N. Test., p. 278), its genuineness on that
ground is beyond dispute.—H.]
The citations from this Epistle by the early writers are less frequent than from some
others; but that is explained simply by the fact, that its contents are so little polemic or
didactic. Yet, compare OrigEN, Opp. tom. 111. pp. 263, 884, 889. There were some, indeed,
according to Jerome, who denied the genuineness of the Epistle, but drew that conclusion
only from its brevity and simplicity: Aut epistolam non esse Pauli, aut etiam, si Pauli sit, nihil
habere quod edificare nos possit. The manner in which this church father replied to them,
shows plainly enough how little importance he conceded to this purely subjective and iso
lated objection.
[Nor does the Epistle itself offer anything at variance with this external proof of its
authorship. It is impossible to conceive of a writing more strongly marked within the same
limits by those unstudied assonances of thought, sentiment, and expression, which indicate
an author’s hand, than this short Epistle as compared with Paul’s other productions. It
contains but ten words which are not found in his other writings,
The words peculiar to this Epistle are the following: συστρατιώτης, ver. 23 ἀνῆκον,
ἐπιτάσσειν, ver. 8; πρεσβύτης, ver. 9; ἄχρηστος and εὔχρηστος, ver. 11; ἀποτίω, προσοφείλω, ver.
19; ὀνίνασϑαι, ver. 20; ξενία, ver. 22. Baur (see his Paulus, p. 475) founds his only externa.
objection to the Epistle on the absence of these words from Paul’s other letters. But to
argue from these that they disprove the apostolic origin of the Epistle, is to assume the
absurd principle that a writer, after having produced two or three compositions, must for the
future confine himself to an unvarying circle of words, whatever may be the subject which he
discusses, or whatever the interval of time between his different writings. Nothing could be
more arbitrary than such a rule as applied to a question of authorship. There are no writers
in any language, who would not be deprived of their claim to the composition of many por-
tions of their works, universally accredited to them, if the occurrence of some new word, or
new turn of expression, not found in other portions, be a sufficient reason for denying their
genuineness. Baur is even still more unreasonable. He not only objects, if the Apostle
employs new terms, but equally as well if he repeats those which he is accustomed to use
elsewhere. He admits that Paul could have said σπλάγχνα twice, but thinks it suspicious
that he should say it three times (vers. 7, 12, 20).—Such criticisms only serve to illustrate
Baur’s own remark, that in objecting to the genuineness of this letter, one runs a greater risk
of being thought hypercritical, of betraying a morbid sensibility to doubt and denial, than
in questioning <ne claims of any other Pauline Epistle.
The letter reflects Paul’s personal characteristics, such as tact, sense of honor, generosity,
self-sacrifice, politeness, so well known to us elsewhere. Dr. Howson, in his “ Hulsean Lec-
tures” on the Character of St. Paul,* adduces from this letter some of his most striking illus
trations of that unity, peculiar to the Apostle’s character, which he finds portrayed in his
various Epistles, and in the Acts. It should be remarked, too, that the historical allusions
which the Apostle makes to events in his own life, or to other persons with whom he was
connected, harmonize perfectly with the statements or incidental intimations contained in his
other Epistles, or in the Acts of the Apostles. An example of this agreement (which Paley has
pointed out in his Hore Pauline) will show its relevancy as a source of argument here. We are
informed in the Epistle to the Colossians (iv. 9) that Onesimus was a Colossian (ὅς ἐστιν é
ὑμῶν), but learn nothing else respecting him from that letter, This assertion is confirmed in a
singular manner by the Epistle to Philemon, though without any mention of Colossm, or of the
place of Philemon’sa ode. Philemon and Archippus are saluted together (Phil. vers. 1, 2), and
hance, as Archippus was an officer in the church at Colosse (Col. iv. 17), Philemon must hava
been a Colossian, and consequently Onesimus must have been a Colossian, since he appears in
the letter to Philemon as one of his servants. “The case then stands thus: Take the Epistle
to the Colossians alone, and no circumstance is discoverable which makes out the assertion,
* Preached hefore the University of Cambridge, 1863.
§ 8. TIME AND PLACE OF COMPOSITION. 6
}
that he was ‘one of them ’—i, 6.) was a Colossian. Take the Epistle to Philemon alone, and
nothing at all appears concerning the place to which Philemon or his servant Onesimus
belonged. For anything that is said in the Epistle, Philemon might have been a Thessalonian,
a Philippian, or an Ephesian, as well as a Colossian. Put the two Epistles together, and the
matter is clear. The reader perceives a junction of circumstances, which ascertains the con-
clusion at once. It is a correspondence which evinces the genuineness of one Epistle as well
as of the other. It is like comparing the two parts of a cloven tally. Coincidence proves
the authenticity of both.”—H.]
In view of such attestation, the scepticism of the Tubingen school in regard to this part
of the apostolic remains may not unjustly be called “a conceit hardly meant in earnest”
(Meyer). If the critics of this school appeal to single words and expressions which do not
occur in the other Epistles of Paul, we answer simply, that such singularia are found in his
other Epistles, and therefore prove nothing respecting its genuineness. If they deny in gen-
eral that Paul wrote letters during his captivity at Rome, we have only to refer to what has
been said on this question in the Introduction to the other Epistles [Ephesians, Colossians,
Philippians] which belong to this period; and even though (which we emphatically deny) all
the other Epistles assigned to that period were suspicious, it would by no means follow that
this one is therefore spurious, especially since the fabrication of such a private letter must be
pronounced, in fact, almost inexplicable. And, finally, if they affirm that the entire history
of Onesimus appears like a romantic story, originating in desire to veil a truly Christian idea
in an appropriate dress, we but recognize here again the same arbitrary separation of history
and symbol, of idea and reality, which, in a certain sense, may be called the πρῶτον ψεῦδος
of the Tabingen school. We but hear again the old song: “Too beautiful to be a fact, too
ingenious not to be a fiction.” “The history is too rare to be true—Christian faith has
answered that. The history is too suggestive to be true—Christian science has answered
that. If this letter had been something more ordinary, something less significant, perhaps
it would have found favor in the eyes of such critics; and yet, indeed, the opposite is more
probable.” Lanex, Apost. Zeitalter, i. p.184. Profane history itself is not without exam-
ples similar to that which gave occasion for the writing of this letter. Compare especially
the Epistles of Purny (Lib. xi. 21, 24), to which Grotius has very properly referred in his
Commentary on ver. 10. [See under “ Doctrinal and Practical,” at the end of the present
Commentary.]
Instead, therefore, of finding in this letter the embryo of an idealized, spiritualized fiction,
such as we find more fully developed in the Pseudo-Clementina, we have to do here with
nothing beyond the limits of the most sober, historical reality.
§ 8 TIME AND PLACE OF COMPOSITION.
The time and place of writing this letter coincide with the date and place of the compo
sition of the Epistles to the Colossians, Philippians, and Ephesians. It is entirely evident
that Paul, when he wrote the letter to Philemon, was in prison for the cause of Christ (ver.
1); and the question can only be, whether we are to think of his imprisonment at Cesarea
(Acts xxiv. 27), or his first imprisonment at Rome (Acts xxviii. 30, 31). Many reasons concur
in leading us to adopt the last-named of these views. At Rome only is it conceivable that he
could have had such free scope for the propagation of the gospel as is presupposed and inti
mated in the Epistles above mentioned. The flight of Onesimus directly to Rome, the capital
of the world, where especially he could hope, in the midst of its vast population, to remain
concealed and safe, has nothing improbable in it. The expression (ver. 15), that he departed
from his master for a season (πρὸς ὥραν), need not be so urged as to be understood of a defi
nite time, and hence as an argument against the flight of Onesimus to the more distant Rome.
[Rome, of course, was geographically more remote from Colosse than Cesarea; but in that’
age of Roman supremacy, the facilities of intercourse would make Rome as near as Caesarea,
and thus Onesimus and Paul could become acquainted with each other as soon in the former city.
21
€ THE EPISTLE OF PAUL TO PHILEMON.
—_—
as in the latter.—H.] That other proofs, also, which some think are found in the πον =
in favor of Cesarea, are in the highest degree weak and fanciful, has been rere ἡ 8
by Wiesinger in the Introduction to his Commentary on this Epistle (p. os ise a εὐ 8,
therefore, this Epistle was written some years earlier than the pastoral Epis ae a τ
between the years A. Ὁ. 58-61: [or, not improbably, two or three years ὑπ : ᾿ ὃ i 8
Apostle, at the close of the letter to Philemon, expresses a hope ot his own 7 2 Satie ‘lon,
He speaks in like manner of his approaching deliverance in his Epistle to the ‘bi aad
(ii. 23, 24), which was written during the same imprisonment at Rome. Presuming, eeu
fore, that he had good reasons for such an expectation, and that he was not disappointed in
the result, we may conclude that this letter was written by him about the year A. D. wi or
early in A. Ὁ. 64; for it was in the latter year, ee to the best chronologists, that~he
from his first Roman imprisonment.—H.
bere te of this Epistle ith that to the church at Laodicea (Col. iv. 16), though
strenuously maintained by some (Affelmann, Zeltner, Wieseler), is certainly destitute of sup-
port. [It is altogether improbable that Paul would address a letter relating to a persons:
affair to an entire church. It proves nothing that an Archippus is mentioned in the Apos-
tolical Constitutions (vii. 46) as a Laodicean; for the Archippus whom Paul salutes in ver, 2
belonged to Colosse, and not Laodicea, as is evident from Col. iv. 17. It lies on the face of
the passage, that Archippus, to whom the Colossians were to deliver Paul’s message (Col. iv.
£7), was one of their own number; and it is merely accidental that the Apostle names him
in that place, just after speaking of the church in Laodicea. Wieseler’s inference (Chro-
nologie, p. 452), that the Colossians were expected to transmit the message to Laodicea, where
Archippus lived, is violent and unneeessary.—H.]
§ 4. PERSONS OF THE LETTER.
Respecting the persons of Onesimus and Philemon, we know little or nothing except what
we learn from this brief letter itself. The former appears (Col. iv. 9) to have been a native
of Colosse. [If not a native, he was certainly a resident there, since Paul, in writing to the
church at Colosse, speaks of him (Col. iv. 9) as one of them, ἡ. e., of the Colossians. This
expression confirms the presumption which his Greek name affords, that he was a Gentile, and
not a Jew, as some would infer from μάλιστα ἐμοὶ, in ver. 16 (see tn loc.) He was originally a
‘alave of Philemon, as Dr. Oosterzee assumes without discussion, The manner in which Paul
“speaks of the relation between Philemon and Onesimus (ὡς δοῦλον, ὑπὲρ δοῦλον), the coloring
-6f his language so evidently suggested by that relation (ἄχρηστον, εὔχρηστον, ἀιώνιον ἀπέχης͵
"ἀποτίσω, προσοφείλεις), and the unvarying tradition on the subject, are all without any ade-
‘quate explanation, unless we admit that the two men were related to each other as master
and slave. On this point not only the ancient commentators, but nearly all of any critical
weight among the modern, agree in their decision. In Phrygia, where Onesimus lived,
slaves were so numerous that the name itself of Phrygian was almost synonymous with that
of slave (see on vers. 18). The instruction which Paul gave to the Colossians respecting
the duties of masters and servants to each other (Col. 111, 22-24; iv. 1), bears witness to the
same fact.t
*\(Pressenst (Histoire des trots Premiers Siécles, vol. ii. p. 56, ed. 1858) reasserts the opinion that the Epistle was
written at Cesarea, and not at Rome. His principal argument is, that the Apostle’s captivity was comparatively light
at Rome, and hence he could not have been the fellow-prisoner of a slave there, because an association like that implies
amore rigorous confinement. But we reply, there is no evidence whatever that Onesimus was a prisoner anywhere: on
the contrary, the fact that during his connection with Paul he could render himself so useful to him (vers. 11, 18), and
thst he was apparently at liberty to remain at Rome or return to Colosse, as the Apostle might direct (see ver. 12),
proves that Onesimus was not a prisoner. Still further, it is an oversight to speak of the custody to which he was sub-
jected at Caesarea, as more severe than that at Rome; for we read in Acts xxiv. 23, that Felix commanded the centurion
“to let Paal have liberty (indulgence may be more correct), and that he should forbid none of his acquaintance to minis-
ter or come unto him.” So that, if it were true that Onesimus was also a prisoner as well as Paul, the situation of Paul
at Rome was no more inconsistent with the intimacy between them there than it would have been at Cmsarea, See
ἘΜΤΙΉ τ᾿ Bible Dictionary, art. Colossians, Amer. ed.—H.]
‘Lawdicea belonged ethnologically to Phrygia, though assigned Politically to Proconsular Asia (Rev. i. 11) ~H.]
§ 4. PERSONS OF THE LETTER. 5
As there were believers in Phrygia when the Apostle passed through that region on bi
third missionary tour (Acts xviii. 23), and as Onesimus belonged to a Christian household, it
is not improbable that he had some knowledge of the Christian doctrine before he went tc
Rome. But whether this was so or not, it is certain that he did not embrace the Gospel unti!
he met with the Apostle at Rome, and was led by him there to believe in Christ. The lan-
guage of the Epistle (ὃν ἐγέννησα ἐν τοῖς δεσμοῖς μου, ver. 10) is explicit on this point.
After his conversion, the most happy and friendly relations sprung up between the teacher
anc. the disciple. The situation of the Apostle as a captive, and an indefatigable laborer for
the promotion of the gospel (Acts xxviii. 30, 31), must have made him keenly alive to the
sympathies of Christian friendship, and dependent upon others for various services of a
personal nature, important to his efficiency as a minister of the Word. Onesimus appears to
have supplied this twofold want in an eminent degree. We see, from the letter, that he won
entirely the Apostle’s heart, and made himself so useful to him in various private ways,* or
evinced such a capacity to be so (for he may have gone back to Colosse quite soon after his
conversion), that Paul wished to have him remain constantly with him. His attachment to
him as a disciple, as a personal friend, and as a helper to bim in his bonds, was such that he
yielded him up only in obedience to that spirit of self-denial, and that sensitive regard for
the claims or feelings of others, which comport so well with his known characteristics.t—H.]
It can hardly be doubted that Onesimus, after having been commended to Philemon in
such terms, was restored to his favor, and was set at liberty. Tradition at least claims to
inform us (comp. Canon. Apost. 78, and Constit. Apost. 7. 46), that he was ordained by Paul
bishop of the church at Bercea, in Macedonia, and afterward suffered martyrdom at Rome.
In the Epistle, also, of Ignatius to the Ephesians (i. 6), a bishop of the church at Ephesus
is mentioned, named Onesimus, though there is no sufficient reason for supposing them
identical.
Philemon, the master of Onesimus, as tradition relates, was a native of Lacdicea, but dwelt
at Colosse. In the latter city he was a fellow-laborer of Paul, though in what relation we
are not told, and stood at the head of a Christian congregation in his own house (ver. 9).
If we conclude from ver. 19 (σεαυτόν μοι προσοφεΐλεις) that he also had been brought into the
church by the preaching of Paul, we must suppose this took place during the Apostle’s abode
at Ephesus, since Paul was not personally known to the church at Colosse ; see Col. ii. 1, and
comp. Col. i. 8-7. [The Apostle labored at Ephesus three years or more (Acts xx. 31), about
A. Ὁ. 54-57. Ephesus was the religious and commercial capital of western Asia Minor; and
such was the Apostle’s zeal, that “all they who dwelt in Asia heard the word of the Lord
Jesus Christ.” Phrygia was a neighboring province, and among the strangers who repaired
to Ephesus, and had an opportunity to hear the preaching of Paul, may have been the Colos-
sian Philemon. At the same time it is possible, as others think, that Paul may have visited
Colossee when he passed through Phrygia on his second missionary journey (Acts xvi. 6);
and if that was so, it was then undoubtedly that Philemon heard the gospel and attached
himself to the Christian party.—H.] According to Theodoret, Philemon’s house was still
pointed out at Colosse in his time, 7. 6.5 in the fifth century.
Some have inferred from this letter, without sufficient ground, that Philemon was uncom-
monly harsh and severe in his character. [On the contrary, it is evident, from what Paul says
or implies concerning him, that, on becoming a disciple, Philemon gave no common proof of the
sincerity and power of his faith. His character, as shadowed forth in this Epistle, is one of
the noblest which the sacred record makes known to us. He was full of faith and good
works, was confiding, obedient, sympathizing, benevolent, and a man who, on a question of
simple justice, needed only a hint of his duty to prompt him to go even beyond it. Any one
who studies the Epistle will perceive that it ascribes to him these varied qualities; it bestows
* [It is barely possible that ἵνα διακονῇ μοι; in ver. 18, may refer to ministerial codperation. See on the passage.—H.
t [The parting with Onesimus (see ver. 16) must have been the more painful to Paul in consequence of the natura
eraving for personal sympathy, for which he was remarkable. Dr. Howson has illustrated this trait of the Apostle’
sharactor with great beauty and effect in his Lectures on the Character of St. Paul, pp. 58-61.—H.]
.
3 THE EPISTLE OF PAUL TO PHILEMON.
on him a measure of commendation, which forms 4 striking contrast with the ordinary reservé
of the sacred writers. It was by the example and activity of such believers that the
primitive Christianity evinced its divine origin, and spread with such rapidity among the
nations.—H.]
The legendary history says that Philemon became bishop at Colosse, and died a martyr
under Nero (Constit. Apost. 7.46). According to Pseudo-Dorotheus he is said to have heen
a bishop at Gaza.
§ 5. OCCASION AND OBJECT OF THE LETTER.
The occasion for writing the Epistle was the following: Onesimus, the slave of Philemon,
a Christian master, had fled from him (vers. 11, 15, 18) out of fear of punishment, probably
on account of a theft which he had committed. During his flight he became acquainted
with Paul, perhaps through the intervention of Epaphras, and by the Apostle was converted
to Christ. Some time afterward, as the imprisoned Paul was sending bis fellow-laborer
Tychicus to Ephesus (Eph. vi. 21) and to Colosse (Col. iv. 7-9), he availed himself of the
opportunity to send back also Onesimus to his lawful master, whom he commended at the
same time to the church at Colosse (Col. iv. 9). At his departure, the Apostle gave to Onesi-
mus the present letter, in order to request for him a kind reception, and a remission of the
punishment which he feared, and also a lodging for himself, which should be ready for him
in anticipation of a proposed journey through that region.
[Tychicus, his fellow-traveller, was the bearer also of the Epistle to the Ephesians (Eph. vi.
21, 22), and hence that Epistle and the two Epistles to the Colossians and Philemon were all
written, no doubt, on the eve of the Apostle’s acquittal. It is very possible that the lost letter
to the Laodiceans (Col. iv. 16), of which we have already spoken, was entrusted to the same
hands. We do not know what circumstances may have controlled the course of the journey.
The most direct way was to cross the northern part of the Greek peninsula. They would
embark at Brundusium, and disembark at Dyrrhachium, on the other side of the Adriatic.
They would then traverse the Egnatian Way, along which Paul in his second missionary tour
had passed and scattered the seed of the Word. They would meet with Christian hospitality
at Thessalonica. Apollonia and Amphipolis were on the route. The disciples at Philippi
would be eager to hear tidings of the beloved Apostle. From the Pass over Symbolum they
would look forth once more upon the waters which divided Europe from their native Asia.*
Neapolis, the port of Philippi, lay at the base of that range of hills, and would afford them
the means to cross to Troas, or to the mouth of the Cayster or the Meander, whence they
could proceed to Ephesus, Laodicea, and Colossa, in such order as their convenience, or the
nature of their errand might require.
It may be assumed, from the known character of Philemon, that the Apostle’s interces-
sion for Onesimus was not unavailing: There can be no doubt that, agreeably to the express
instructions of the letter, the past was forgiven; that the master and the servant were recon-
ciled to each other. If the liberty which Onesimus had asserted in a spirit of independence,
and had consented to place once more at his master’s disposal, was not conceded to him as a
boon or right, the freedom was enjoyed, at all events, under a form of servitude which hence:
forth was such in name only. So much must be regarded as certain; or it follows that the
Apostle was mistaken in his opinion of Philemon’s character; that he was not the Christian
that the Apostle supposed him to be, and not worthy of the confidence with which he
entrusted the beloved Onesimus to his absolute power. Chrysostom declares, in his impas-
sioned style, that Philemon must have been less than a man, must have been alike destitute
* [In a journey which the writer made to Macedonia in the month of December, 1858, it was discovered that the
site of Philippi, with its ruins, and the present Kavalla, the Neapolis of the Acts (svi. 11), may be seen distinctly in
their opposite directions from a height overhanging the road across Symbolum, which leads from the coast to Phitiy i
in the interior. The few travellers who have been here appear to have followed the beaten road. some fifty or satin
five feet lower than the summits, and thus have failed to obtain this simultancous view of thie tow mete harbor.
The places are about ten miles distant from each other. Sce Journey.to Neapolis and Philippi, in the Bibl. S ᾿
xvii. pp. 866-898, and Weapolis, in Surt4’s Bible Dictionary.—H.] ‘ hee
§ 6. ITS ASTHETIC CHARACTER. ‘4
of sensibility and reason (ποῖος λίϑος, ποῖον ϑήριον), not to be moved by the argaments and
spirit of such a letter to fulfil every wish and intimation of the Apostle. Precisely how
much the Apostle had in view as the direct object of his mediation, may not be certain
But, surely, no fitting response to his pleadings for Onesimus could involve less than a cessa
tion of everything oppressive and harsh in his civil condition, as far as it depended on Phile-
mou to mitigate or neutralize the evils of a legalized system of bondage, as well as a cessatior
of everything violative of his rights as a Christian. But, in all probability, more than thia
is true. The import of such a letter must be sought in what it suggests as well as in what it
says, Some insist on ὑπὲρ ὃ λέγω, in ver. 21, as the expression of a distinct expectation on
the part of Paul that Philemon would liberate Onesimus. Nearly all agree that, even if that
favor was not asked, in so many words, Philemon would not have withheld it after such an
appeal to his justice and humanity, as the entire letter urges upon him with so much earnest-
ness and power. The traditions above referred to show the ancient opinion on this subject.
We can well believe that the Lord’s freedman in this case became politically free, and hence-
forth called no man master after the flesh. See more fully on ver. 21.—H.]
§ 6. [ITS ASTHETIC CHARACTER.)
[This Epistle to Philemon has one peculiar feature—its esthetic character, we may term it—
which distinguishes it from all the other Epistles of Paul, and demands a special notice at
our hands. It has been admired deservedly as a model of delicacy and skill in the depart-
ment of composition to which it belongs. The writer had peculiar difficulties to overcome.
He was the common friend of the parties at variance. He must conciliate a man who sup-
posed that he had good reason to be offended. He must commend the offender, and yet
neither deny nor aggravate the imputed fault. He must assert the new ideas of Christian
equality in the face of a system which hardly recognized the humanity of the enslaved. He
could have placed the question on the ground of his own personal rights, and yet must waive
them in order to secure an act of spontaneous kindness. His success must be a triumph of
love, and nothing be demanded for the sake of the justice which could have claimed every-
thing. He limits his request to a forgiveness of the alleged wrong, and a restoration to favor
and the enjoyment of future sympathy and affection, and yet would so guard bis words as to
leave scope for all the generosity which benevolence might prompt towards one whose con-
dition admitted of so much alleviation. These are contrarieties not easy to harmonize; but
Paul, it is confessed, has shown a degree of self-denial and a tact in dealing with them,
which, in being equal to the occasion, could not well be greater.
As stated already, we have an extant letter of the younger ΡΙΙΝῪ (Hpist. ix. 21), which
he wrote to a friend whose servant had deserted him, in which he intercedes for the fugitive,
who was anxious to return to his master, but dreaded the effects of his anger. Thus the
occasion of the correspondence was similar to that between the Apostle and Philemon. It
has occurred to scholars to compare this celebrated letter with that of Paul in behalf of
Onesimus; and as the result, they declare that not only in the “spirit of Christianity, of
which Pliny was ignorant,” but in dignity of thought, argument, pathos, beauty of style, and
eloquence, the communication of the Apostle is vastly superior to that of the polished Roman
writer. (See this letter of Pliny, at the end of the Commentary.)—H.] 5
Hence it is no wonder that the contents of this Epistle have called forth at all times the
warmest praise. Thus Jerome: “ Hoangelico decore conscripta est.” LUTHER, in his Preface
says: “This Epistle presents a charming and masterly example of Christian love. St. Pau
takes the poor Onesimus to his heart, stands as representative for him with his master, inter
cedes for him as if it was himself who had sinned and not Onesimus, strips himself of his
own rights, and so compels Philemon to relinquish also his. Even as Christ did for us witk
God the Father, thus also does St. Paul for Onesimus with Philemon ; for Christ also stripped
Himself of His right, and by love and humility induced the Father to lay aside His anger
and power, and to take us to His grace for the sake of Christ, wbo lovingly pleads our cause
8 THE EPISTLE OF PAUL TO PHILEMON.
and with all His heart lays Himself out for us. For we are all to Him, like Onesimus tc
Paul, as I think of it.”—[Erasmus says of it: “Cicero never wrote with greater elegance”
—CaLvin: “ Quanta fuerit spiritus Paulini celsitudo—hec quoque epistola testis est, in qua
argumentum tractans humile alias et abjectum, suo tamen more sublimis ad Deum evehitur. . ες
Ita modeste et suppliciter pro infimo homine se dimittit, ut viz alibi usquam magis ad vivum sit
expresse ingenti ejus mansuetudo.”—Franutus: “ Unica epistola ad Philemonem omnem mundi
sapientiam longissime superat.”—BENGEL: “ Epistola familiaris, summe sapientia prebitura
specimen, quomodo Christiani res civiles debeant tractare ex principiis altioribus.”—EWAUD:
“Nowhere shall we find the sensibility and warmth of delicate friendship more beautizilly
blended with the higher feeling of a superior intellect, yea, of a teacher and an Apostle, than
in this brief and yet most sententious Epistle.’—Wussinerr : “ What consciousness of apos-
tolic dignity, with such humility and love! What fulness and elevation of Christian
thought, exhibited in the treatment of an incident belonging to the most common relations
of life! What power of eloquence! What delicacy of feeling, yet sharpness of argument!
In comparing this Epistle with the Pastoral Epistles, we may conceive how their Pauline
character might be assailed ; but criticism, which would find in this letter itself the grounds
of such an assault, ‘exposes itself not merely to the reproach of hypercriticism, but that of
the denial and contempt of all criticism’” (Unkritizk).—ConyBEARE and Howson: “ This
letter is not only a beautiful illustration of the character of St. Paul, but also a practical
commentary upon the precepts concerning the mutual relations of slaves and masters, given
in his contemporary Epistles..—A. Rocuat: “ Outre les instructions générales, que fournit
cette Hpitre, elle a l’avantage de nous montrer comment l'Apétre traitait une affaire particuliéra
et comment il se montrait ἃ ses amis dans les détails de la vie commune.” ([Translation: “ Be-
sides the general instructions which this Epistle furnishes, it serves to show us how the
Apostle treated a private affair, and how he showed himself to his friends in the details of
common life.|—Burxer: “This letter is an important help for enabling us to understand
Paul, his character, his intellectual gifts, his qualities of heart.”—[“It is a precious relic,”
says Meyer, “of a great character. It pursues its object with so much Christian love and
wisdom, with so much psychological tact, and without a renunciation of the apostolic
authority, is so ingenious and suggestive, that this letter, viewed merely as a specimen of the
Attic elegance and urbanity, may rank among the epistolary masterpieces of antiquity.”—
BENGEL’s gnomic description is, “ mire doreios."—“ It is impossible to read it,” says Dopp-
RIDGE, “without being touched with the delicacy of sentiment, the masterly address, that
appear in every part of it. We see here, in a most striking light, how perfectly consistent
true politeness is, not only with the warmth and sincerity of the friend, but even with the
dignity of the Christian and the Apostle. If this letter were to be considered in no other
sped than as merely a human composition, it must be allowed to be a masterpiece of its
ind.”—H.]
§ 7. HELPS FOR THE STUDENT.
As to the comparatively rich literature of the Epistle, we need mention ouly such aids 88
have a special value for the object of this Bible-Work. Besides the Commentaries of Dz WETTH
(2d ed., 1847), WiestnemR (Kénigsberg, 1851), one of the continuators of the Olshausen series ;
Meyer (2d ed., 1859); [BLueKx (Vorlesungen i. die Briefe an die Colossen, den Philemon u. dia
Epheser, 1865) ], and the older interpreters mentioned by Meyer, compare especially D. H.
Wipscuvr de vt dictionis et sermonis elegantia, in epistola Pauli ad Philemonem conspicua
Traj. ad Rhen., 1809.—A. Rocuat: Méditation de Vépitre de St. Paul ἃ Philemon, occurring in
his Meditations sur quelques portions de la parole de Dieu, 3"° edition, Paris, 1848.—F, Κύτητα:
Der Epistel Pauli an Philemon, in Bibelstunden, zur Erbauung fir das christliche Volk ausgelegt, ἡ
2 ae Leipzig, 1856 [%. 6., expounded in Bible lessons for the edification of Git chm
people.
[Kocu’s Commentary (Comm. δον" den Brief Pauli an dem Phii., Zurich, 1846) the writer haa
ADDRESS AND SALUTATION, 8
found to be of great assistance. C. R, HaGnnpacn’s Interpretation (Pauli ad Philem. ep. interpret,
est, Bas. 1829) was one of his early efforts, and is much less important. Pauli ad Philemonem
Epistole Interpretatio Historico-exegetica, by M. RotuEe (Breme, 1844, pp. 1-60), shows the results
of careful study in the use of the best means existing at that period.—The reader will find eighty
folio pages devoted to Philemon in Tom. V. of the Critici Sacri (ed. Francof. 1695), by the
jurist, Scrrro Gunriis.—The celebrated Lavarer, as pastor in Zirich, preached thirty-
nine sermons on this brief composition, and published them in two volumes (Predigten
ber den Brief an den Philemon, St. Gallen, 1785-6). The sermons contain no exegesis or
critical material, but are purely homiletic and hortatory. Paul speaks of himself by one
cursory word as “old;” and Lavater has two discourses on “old age”—the duties we
owe to the aged, and the duties the aged owe to themselves. In copiousness of ideas and
directness of appeal he is hardly surpassed by Baxter himself.—In our own language, the
Commentaries of Exnicort, WorDswortH, ALFoRD, and Barnes include, of course, an
exposition of this Epistle—There are many good thoughts on Philemon, though quaintly
expressed, in the Commentary on the New Testament, by Joun Trapp, M.A. (Webster's ed.,
London, 1865).—Doppriper’s notes here are among the best that he has written on the
Epistles.—Those of Mackniaur are remarkably pertinent and suggestive, and have been
almost copied by some later writers without due acknowledgment.—The Rev. J. 5. Bucx-
MINSTER, of our own country, has a sermon on the entire letter as a text, in which he -has
displayed his rare power of eloquent expression and illustration, but discusses a different
class of topics from those which the spirit of the times would ‘lead us to expect from a
preacher now.—Among the patristic commentators, no one succeeds better than CurysostoM
in bringing out the delicate touches of the letter.—H.]
Compare further the articles relating to Philemon and Onesimus, and to the Epistle itself,
in Herzoa’s Real-Eneyklopadie, in ZELLER’s Worterbuch [and in Suiru’s Bible Dictionary).
§ 8 ANALYSIS.
As regards the classification or analysis of the letter, a single word will suffice. In order
to perceive and enjoy its full beauty and power, we should read it as one uninterrupted out-
gush from beginning to end. If any one, however, needs resting-places, in order to bring the
whole under the eye at once, the following division may be made: First, address and salu-
tation (vers. 1-8) ; secondly, an expression of Christian sympathy and recognition (vers. 4~7) ;
thirdly (the proper kernel of the Epistle), intercession for Onesimus, and commendation of
him (vers. 8-22) ;.and finally, request for a lodging, greetings of friends, and prayer for
spiritual blessings (vers. 22—25).*
* [It is thought best to extend the analysis to four divisions, instead of three, as in the German work.]
THE EPISTLE OF PAUL
TO
PHILEMON.
L
Address and Salutation.
Vers. 1-3.
1 Pav, a prisoner of Jesus Christ [Christ Jesus],’ and Timothy our [the|
brother, unto Philemon our dearly beloved [the beloved], and [our] fellow-
2 laborer: And to our beloved Apphia [the beloved, ana without “our”],? and Archip-
8 pus our fellow-soldier, and to the church in thy house: Grace [be] to you, and
peace, from God our Father, and the Lord Jesus Christ.
1 Ver. 1. [In inverting the names (Jesus Christ for Christ Jesus as in the Greek), our English version is not consiste
ent with itself; comp. ver. 6; 1 Cor.i. 4; Gal. iv. 14. The variation is without any motive, and must be an oversight.
Paz! adopts this order oftener than any other writer of the New Testament, though not so often as Ἰησοῦς Xpiorés.—Our
before brother in the A. V. is too restrictive, and the Greek article for which it stands suggests probably a different idea ;
see Notes on the text.—’Ayamyré is simply beloved, and should not be strengthened, as in the A. V. here and in Rom.
xii. 19; 1 Cor. x. 14, and several other passages.
the next clause.
G.
to the external witnesses is hardly decisive.
fourth editions, but has been undecided. Meyer urges with some reason that adcAj may be the true word, and
8 copyist’s repetition of the epithet applied just before to Philemon. The Sinaitic Collatio shows ty αδελφη.
Our before this epithet should be dropped here and carried forward to
_Luther’s translation avoids these slight errors, except the first.—H.]
2 Ver. 2. Griesbach, Meyer, and others read ἀδελφῇ instead of ἀγαπητῇ (Τ᾿. R.), on the testimony of A. D.1 ἘΠῚ F.
If this reading be genuine, ἀδελφῇ, sister, must naturally be taken in the
Lachmann adopts ἀδελφῇ. Tischendorf has ἀγαπητῇ in his second and
Christian sense of the word. (The appeal
ἀγαπΉΤῃ
On the
whole, it would be premature as yet to correct the common text.—Omit our, and change the position of beloved.—H.]
EXEGETICAL AND CRITIOAL.
Ver. 1. Prisoner of Jesus Christ [in Greek,
Christ Jesus]. [This does not mean a prisoner
for him, but one whom Christ Jesus (i. e., his cause)
has brought into captivity, has put in chains (Winer).
That Paul announces himself as such, and not as an
Apostle or servant of Christ, results not only from
the confidential character, but the object and ten-
dency of the entire letter. The apostolic title was
unnecessary, because he writes as a friend to solicit
favor, and not as a teacher to expound and enforce
the truth. Δοῦλος καὶ ἀπόστολος δέσμιος in some
copies is a worthless reading. The allusion to his
imprisonment was suited to awaken sympathy, and
dispose Philemon to listen the more favorably to the
sufferer’s request.—H.] He prefers to entreat through
love, rather than use the lofty tone of command ; he
would at the outset prepare the way for the request
which he is about to make, by holding up to view his
ehains.—And Timothy the brother. See on Phil.
i, 1, and the Introduction to the Pastoral Epistles,
[Timothy was with Paul, at Rome, when he wrote
this letter (Col. i 1); and, as ὁ ἀδελφὸς shows, was
not unknown to those addressed in the letter. He
assisted the Apostle during his ministry at Ephesus
(Acts xix. 22), and could have met with Philemon
and other Colossians at that period, or could have
become acquainted with them at Colosse, if Paul
visited that city, since Timothy was Paul’s compan-
ion in that journey (Acis xvi. 1, 6). Koch regards
the relation in 6 ἀδελφὸς as the universal one which
makes every Christian the brother of all other
Christians, and not any specific relation in which
Timothy stood to Paul and the Colossians.—H.]
—To Philemon, &c. It is uncertain on what
ground Philemon’s claim to the honorary title of
fellow-laborer was founded. Perhaps he was an
elder of the church (Meyer); perhaps also Paul
calls him such, because, as head of the church in
his own house, he performed services more or less
important for the kingdom of God. [The term fel.
low-laborer (συνεργός) was upplied often to preachers
of the gospel (2 Cor, viii. 28 ; Phil. ii, 25; Col. iv,
11); but as there is no evidence that Philemon sus
tained this relation, it is more probable that other
and more private modes of co-operation are intended
jhere, Priscilla is called συνεργὸς in Rom, xvi. 8,
12
THE EPISTLE OF PAUL IO PHILEMON.
who certainly was not a preacher. As suggested
above, Philemon may have been so designated be-
cause he opened his house for public worship, and
in various ways was so benevolent and active in
ministering to the wants of the disciples of Christ.
See on ver. 7.—H.]
Ver. 2. And to Appia. ᾿Απφίᾳ 1β the Greek form
for the later Appia [as the similar word is written in
Acts xxviii. 15]. Chrysostom conjectures that she
was the wife of Philemon, and the mention of her
in this connection speaks indeed for that supposition.
So, too, Bengel, who suggests a reason why she is
named here: wxorit ad quam nonnihil pertinebat
negotium Onesimi. [Unless she had been specially
related to Philemon, her name would naturally
have stood after the one which now follows.—H.]
—And to Archippus (comp. Col. iv. 17). The
honorable manner in which Paul mentions Archip-
pus at this beginning of the Epistle would naturally
make on him a favorable impression, and dispose
him to support, as an ally, the request of Paul, ὁ
which he is hereby informed. It is, however, en-
tirely uncertain whether he was deacon, bishop of
the church, teacher, or a friend only of the family.
According to the wholly unsupported view of some,
-he was the son of Philemon. [From his being men-
tioned thus in a private letter, it is evident that he
bore some more special relation to Philemon than
that simply of a partaker of the common faith, We
can hardly doubt that he filled some office among
the Christians at Colosse; and from the earnest
terms of the charge which Paul addresses to him in
Col. iv. 17, it seems not improbable that this office
was that of a pastor or preacher: “And say to
Archippus, Take heed to the ministry (διακονία)
which thou hast received in the Lord, that thou
fulfil it.” The same expression (πληροῦν διακονίαν)
occurs in Acts xii. 25, where it is used of Barnabas
and Saul with reference to their work as preachers
in the Apostle’s first missionary circuit. There is
a tradition that Archippus suftered martyrdom at
Chonz (now Khonas), not far from Laodicea.—Our
fellow-soldier (συστρατιώτῃ) associates him with
Paul and Timothy, as the sharer of similar dangers
and hardships (2 Tim. ii. 3), and implies more
than συνεργός, a fellow-laborer in ordinary ways
and efforts for the spread of the gospel. Without
this distinction the two appellations could not well
be applied to the same person, as 6. g. to Epaphrodi-
tus in Phil. ἢ. 25. The military sights and sounds
which surrounded the Apostle at Rome, when he wrote
to Philemon and to the Philippians, made it so much
the more natural for him to employ such terms.—H. ]
—And to the church [or, congregation] in
thy house (τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ). We are
to understand this not of the family of Philemon by
itself, nor of the entire church at Colosse, but of
that part of the church which was accustomed to
assemble in the house of Philemon, and in connec-
tion with the members of his household. From Col.
iv. 15; Rom. xvi. 5; 1 Cor. xvi. 19 it is evident
that several ἐκκλησίαι κατ᾽ οἶκον existed in one and
the same city, which were more or less independent
of each other. The abodes of the wealthier Chris-
tians, or of those who had large apartments, fur-
nished most naturally the places of union for the
believers in their immediate vicinity. This little
house-congregation of Philemon also receives the
greeting of Paul, and becomes in this way indirectly
drawn into the affair of Onesimus. [It will be seen
that this yiew does not imply by any means that all
the members of Philemon’s family were converts, o.
had a personal connection with the church.—[Zor
after κατ᾽ οἶκον, in thy house, refers to Philemon,
and not to the nearer name, because Philemon is
the leading person, and is always meant in this
Epistle when this pronoun occurs (vers. 4, 6, 7)
In assemblies such as these messages from the
Apostles were announced or read (Col. iv. 15, 16);
hymns were sung (Col. iii. 16) and prayers offered
(1 Tim. ii. 1); the Scriptures were read and ex.
plained (1 Tim. iv. 13); the Lord’s supper commem.
orated (Acts ii. 46; xx. 11); and in the weekly
meetings, at least, probably collections were taken
up when some exigency required it (1 Cor. xvi. 2,
unless zap’ ἑαυτῷ implies that the contribution was
private). Scenes like this Onesimus must frequently
have witnessed under his master’s roof; though hig
heart was not touched and won to the gospel till he
heard the truth again in a foreign land. See ver.
10.—H.
Vers. Grace be with you, which is the ordi-
nary salutation, asin Phil. i. 2. [Van Oosterzee follows
Luther here; but it is better to render: Grace to
you, &c., in exact conformity with the Greek. The
verbal idea after χάρις would be the optative εἴη,
and not ἔστω. Comp. χάρις... πληϑυνϑείη in
2 Pet. i, 2, and ἔλεος... . πληϑυνϑείη in Jude ver. 2.
See Win., Neutest. Gr. § 64. 46, and Buttmann,
Neutest. Sprach., p. 120. Ellicott decides for εἴη in
such cases. The form is essentially the earnest ex-
pression of a wish or a prayer, and not an ascription
of praise, or an authoritative benediction. Paul does
not arrogate to himself any right to confer the bless-
ing which he invokes, or profess to stand in any such
relation to the church as would make him officially
God’s representative in that respect. The laws of
language, and not prelatical traditions, should gov.
ern our decision here. The elliptical doxologies are
different, and there no doubt the annunciative or
mandatory “be” would be correct rather than “may
be” in optative and salutatory phrases like the pres
ent. See Buttmann, Neutest. Sprach., p. 120. Our
English version does not treat this class of passages
consistently ; for while it inserts ‘‘be” in some of
them (as 1 Cor. i. 8; 2 Cor. i.2; Gal. i. 8; Eph. i.
3; Phil. i. 2; Col. i. 2; 1 Thess. i. 1), it omits it in
others (as here, and in Rom. i. 7; 2 Thess. i. ὃ:
1 Tim, i, 2; 2 Tim. i, 2; Tit. i. 4. The Vulgate
has: Gratia vobis et pax, without any verb. Paul
never employs the classical form of salutation, viz.
xaipew or εὖ πράττειν, but substitutes for that,
χάρις καὶ εἰρήνη, &c. This rejection of the custom.
ary form, aid the invention of a new one, could
hardly have been without a motive. The Greek
formula, as containing a virtual prayer to the hea
then gods, had in ita taint of heathenism, and before
a long time something more consonant to a just
ha geo teeling might be expected to take its place.
" is singular, certainly, that James only (in his
pistle, i, 1, and in Acts xv, 28) employs the other
expression. It occurs also in Acts xxiii. 26. but in
a letter whi-h one Roman officer writes to another.
The colloquial xafpew (2 John, vers, 10, 11) was in
varlous respects a different usage.— Amd ϑεοῦ, κιτιλι
from God our Father, &c. The terms differ in this,
that the former marks the relation which God sus-
ia his sicitaal clikiten, ΕΝ:
Kal though it does not ene ie τὴν
with this distinction in some other μενον μοῦ wnt
1 some other passages; comp,
Gal. i. 8; 1 Cor. xv. 24.—H.]
᾽
VERSES 4-7. 18
Π:
Expression of Christian Sympathy and Recognition.
Vers. 4-7,
4 I thank my God [always],’ making mention of thee always [omit here « always”
5 in my prayers. Hearing of thy love and faith, which thou hast toward the Tord
6 Jesus, and toward [unto] all [the] saints; That the communication [or, fellow-
ship] of thy faith may become effectual by the acknowledging of every good
7 thing which is in you Pah * in [unto, for] Christ Jesus. For we have [or, I had]
great joy ἡ and consolation in thy love, because the bowels [hearts] of the saints
are [have been] refreshed by thee, brother.
1 Ver. 4. [ior the place of always, see Notes on the text.—H.]
2 Ver. 6. The received text has ἐν ὑμῖν, in you. We read ἐν ἡμῖν, in us, with A.C. D. EB. 1. K, and others. [So
Tischendorf, Meyer, Wiesinger. The origin of ὑμῖν is seen readily in the natural reference to the Colossians.—H.]
Ver. 7. We find no sutficient ground for preferring χάριν to χαράν, nor ἔσχον or ἔσχομεν for ἔχομεν. See the testi-
monies in Tischendorf. [Green (Developed Criticism, Ὁ. 164) decides for χάριν chiefly because, as Boing less obvious, it
might be more easily displaced. On the contrary, as Meyer suggests, εὐχαριστῶ (ver. 4) may have led some copyist to
substitute χάριν for χαράν. As to the other verb, there is more doubt. ‘The received ἔχομεν, we have (as in A. V.), has
much less support than ἔσχον, I had, as Griesbach, Lachmann, Wordsworth, Ellicott, and others decide. Tischendort
has both forms in different editions. Meyer prefers ἔσχομεν, we had, but without sufficient reason. We have εσχον ir
Sinaitic Codex.—H.]
EXEGETICAL AND CRITICAL.
Ver. 4. I thank my God, &c. (comp. Rom. i.
8; 1 Cor.i.4; Col. i. 3), A thankful acknowledg-
ment of the good already received would incline the
heart of Philemon to hear the request which is to
follow with so much the greater favor. [In thus
thanking God for what Philemon was, we see the
Apostle’s habit of recognizing the graces of Chris-
tians as the fruits of grace. For other similar in-
stances, see Rom, i. 8; 1 Cor. i. 4; 1 Thess, i. 2;
2 Thess, i. 8. In speaking of God as my God (τῷ Sed
μου), he expresses a tender sense of his reconciliation
to Him, and of his consciousness of an interest in His
love.—H.]—Always (πάντοτε) must be connected
not with the following μνείαν, κιτ.λ. (so Luther), but
with εὐχαριστῶ. See Col. i. 8. [Ellicott adopts the
other connection both here and in Col. i. 8, But
our author’s view is that of most interpreters, as
Koch, De Wette, Meyer, Wiesinger. Paul evidently
combines the verb and adverb in 1 Cor. i. 4; Eph.
i, 16; 2 Thess, i. 8; and if there be any doubt
here and in Col. i, 4, the rule certainly should pre-
vail over an apparent exception, and especially when
the sense which adhering to the rule affords is equal-
ly good.—mdyrore of itself may precede or follow
the word qualified. See Gersdorf’s Beitrdge, p. 498.
Lachmann and Tischendorf insert no comma after
πάντοτε, because their rule is not to separate a
verb and participle, and not because they would
here connect πάντοτε and the participle.—H.]—
The participial clause which follows (μνείαν σου
ποιούμενος, i.7.A.), making mention of thee in my
prayers, states the occasion on which he expressed
these thanks, Everything which he heard of Phile
mon gave him abundant reason, agreeably to his
own precept, to accompany his prayer with thanks-
giving (Col. iv. 2). Wotandum quod, pro quo gra-
tias agit, pro eodem simul precatur. Nunquam
enim tanta est vel perfectissimis gratulandi materia,
guamdiu in hoc do vivunt, quin precibus in-
digeant, ut det iilis Deus non tantum perseverare
usque in finem, sed in dies etiam proficere. Hee
enim laus, quam mox Philemoni tribuit, breviter
complectitur totam christiani hominis perfectionem,
Calvin,—[The prayer of the Apostle in this instance
consisted at the same time of thanksgiving (edxa-
ριστία) and intercession (μνείαν vov).—H.]
Ver. 5. ᾿Ακούων, hearing (not ἀκούσας merely
having heard ), perhaps from Onesimus himself, whe
might easily have spoken with Paul concerning the
good in the house and the heart of Philemon. [Epa-
phras, who was a Colossian and then at Rome (Col.
i, 7; iv. 12), mf&y have brought similar tidings, or
have confirmed them.—This participle (ἀκούων) states
the ground of εὐχαριστῶ in ver. 4, not of μνείαν σου
ποιούμενος. The reason for his giving thanks would
not be named at all, unless it be found in this clause ;
and as we see from other passages (Rom. i. 8; Eph,
i. 16; Col. i. 4), to leave the act unexplained would
be contrary to Paul’s usage.—H].—Of thy love
and faith. By the former term, we are to think
not so much of love to men in general, as rather of
Christian love to the brethren; by the latter, not
of fidelity, which would conflict with the usual sig
nification of this word, especially when it is con-
nected with ἀγαπῇ, but of that living faith of the
heart of which Jesus Christ is the object—Which
thou hast toward the Lord Jesus, and toward
[unto] all the saints (ἣν ἔχεις πρὸς τὸν Κύριον
Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους). With most inter-
preters we prefer to regard these words as a Chiasm,
and construe them as if they stood: τὴν πίστιν, ἣν
ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ τὴν ἀγάπην, ἣν
ἔχεις εἰς πάντας τοὺς ἁγίους. (Render: the faith
which thou hast toward the Lord Jesus, and the love
which thou hast unto all the saints.) ‘There is
nothing strange,” says Wincr, (N. T. Gr., p 365) “in
such a Chiasm.” It is in favor of this view that the
change of preposition (πρός, eis) can be fully ex-
plained only in this way, and further that it becomea
then unnecessary to urderstand πίστιν in an unusual
and impossible sense, as is unavoidable if this word
refers algo to eis πάντας τοὺς ἁγίους. That in this
14
THE EPISTLE OF PAUL TO PHILEMON.
ease the love is mentioned as a fruit before faith as
the root, can surprise no one. As Bengel says:
“ Primo loco ponitur amor, quia ad amoris specimen
hortatur Philemonem, cui ordo fidei et amoris pri-
dem era: notus.” By this reference to Christian love
for the brethren as universal, unqualified in its na-
ture, a claim is indirectly asserted for Onesimus, the
newly-converted brother, for a share in that love.——
{The foregoing is the almost universally accepted
view. So Theodoret, Calvin, Grotius, Estius, Ben-
gel, Koch, Rothe, De Wette, Wiesinger, Alford.
Yet a few critics still, chiefly in order to avoid such
a transposition of the words, render πίστιν fidelity,
instead of faith; and thus would have the word
denote qualities which Philemon could exercise at
the same time towards Christ and towards his follow-
ers. But πίστις has this sense very rarely in the
New Testament, and never when coupled, as here,
with ἀγάπη; comp. Eph. i. 15; 1 Thess. iii, 6;
1 Tim, i, 14; 2 Tim. i. 18; see also Col. i, 4.
Meyer, it is true, objects to the passages referred to,
as irrelevant, because the order in which the terms
occur there is πίστις, ἀγάπη ; and hence different from
that here. But no writer is so mechanical as to
place his words always in the same order, and ἀγάπη,
as the fruit of faith, may be mentioned first, as natu-
rally as πίστις, the antecedent or source of love.
Especially may the love be named first in this in-
stance, because, as Calvin suggests, Paul would ex-
pect Philemon in effect to manifest his love to Onesi-
mus as evidence that he had a genuine faith in
Christ. Ellicott argues that τὴν πίστιν may belong,
in its ordinary sense, both to πρὸς τὸν Κύριον Ἰησοῦν
and to εἰς πάντας τοὺς ἁγίους, i. 6., faith toward the
Lord Jesus, which is evinced at the same time unto
the saints. But that view leaves τὴν ἀγάπην with-
out any specified object to which the love is directed
(since ἣν ἔχεις would strictly carry forward τὴν
πίστιν only), and (which is still more decisive) over-
looks the manifest relation in which this passage
stands to Col. i, 3, 4, where the terms in question
are distributed without ambiguity. The Apostle
says there to th> Colossians: “ We give thanks to
God and the Father of our Lord Jesus Christ, pray-
ing always for you; since we heard of your faith in
Christ Jesus, and of the love which ye have to
all the saints.” That Epistle was written at the
same time with this; and it is hardly possible
that the expressions so nearly coincident should not
be intended to convey the same meaning.—‘Aytor,
DB WITP, saints, designates Christians as holy or con-
secrated, ἃ. €., to the service of Christ or God. As
used in the New Testament, the appellative belongs
to all who profess to be disciples, and does not
distinguish one class of them (as the Roman Cath-
olics pretend) as superior in point of excellence
to the rest of men. It refers to the normal or
prescribed standard of Christian character rather
than the actual one; for we find it applied some-
times to those who were censured for their want of
a correct Ohristian life. Thus, for example, those
addressed by this title in 1 Cor. i, 2 were among
those whose conduct the Apostle condemns so se-
verely in 1 Cor. iii. 1 and xi, 21.—H.]
Ver. 6, That the communication of thy
faith may become effectual. That (ὅπως) con-
nects this clause immediately with ver. 4, and in-
cludes at once the contents and the object of the
intercession, concerning which the Apostle has already
declared at what time it takes place and under what
circumstances it is called forth, So Chrysostom,
Winer, De Wette, Meyer would refer this verse
directly to ver. 5, and find indicated here the aim
or tendency of ἣν ἔχεις, ὦ. ¢., of the faith which
Philemon has, which seems to us by no means neces»
sary, and affords a sense least clear and simple.
[Having stated that he prayed so constantly for his
friend, Paul would naturally mention what it wag
that he desired in his bebalf; and ὅπως would be
understood most readily as pointing out that object,
For an exact parallel to this connection, see Eph. i.
16, where the language is almost identically the
same that we have here, and where the telic clause
(a ὁ ϑεός, κιτιλ.) can refer only to μνείαν...
προσευχῶν pov. It is Paul’s habit, in fact, _when-
ever he speaks of praying for others, to specify the
blessing or result which he would secure for them ;
comp. Rom. i, 10; Phil. i. 9; Col. i. 9; iv. 12;
2 Thess. i. 11. To deny that ὅπως in this place goes
back to ver. 4, makes προσευχῶν μου an exception to
that practice—H].—1. The communion (or fellow-
ship) of thy faith (4 κοινωνία τῆς πίστεώς σου, com-
munio fider tue), i. ¢, the faith which thou dost pos-
sess and manifest in common with us (so Luther,
Bengel, and others), No grammatical objection lies
against this view, though controverted by Meyer and
others (comp. Phil. 1, 5; ii, 1, and other passages),
The objection also that nobiseum in this case has to
be read arbitrarily into the text, we cannot admit to
be valid, especially when we see that ἐν ἡμῖν follows
so immediately. See other views enumerated and
considered in Meyer on this passage.—[The explana-
tion thus stated is the one generally adopted. It 18
peculiar to this view that it limits the Christian unity
to a single point, viz, that of the community of
faith (= κατὰ κοινὴν πίστιν in Tit, i, 4), and thug
fails to recognize the entire contents of the κοινωνία
or fellowship of believers as unfolded by other rela
ted passages. On the whole, no single expression in
the Epistle is so uncertain as this. It may be well
to mention some of the other principal opinions,
(1.) May not κοινωνία τῆς πίστεως mean fellowship
or participation in the traits of character or virtues,
in the blessings, pursuits, hopes, which result from
faith (genit. sudjecti or auctoris) in the Redeemer,
and which makes those who profess this faith co-
partners (κοινωνοί) with each other? This use of
the genitive would be similar to δικαιοσύνη πίστεως
(Rom. iv. 13), righteousness or justification which
faith secures, and χαρὰ τῆς πίστεως (Phil. i, 25),
joy which springs from faith, and the like. Meyer
objects that the genitive after κοινωνία (except
where it is that of a person) in the N. T. usage
points out properly the object in which the participa-
tion consists. But this relation of the two nouns is
not a necessary one; for nothing is more common
than the genitive of cause or source after the gov-
erning noun, In this instance we may infer the
object of participation from the idea of the word
itself, just as in Gal. 11, 9 we infer it from the subse-
quent clause (κοινωνίας ἵνα, κιτ.λ.). Such essentially
must be the use and meaning of κοινωνία in 1 John
i, 6, 7, though in John’s writings the subjective part,
the community or kindredship of character, seems to
prevail over that of the personal benefits of the
common faith, The train of thought then would be
this: Having such evidence (ἀκούων, x.7.A.) that
Philemon was a sharer in the grace of the gospel,
the Apostle prays that his friend’s participation in
the blessings of Christian fellowship, founded on hig
faith and evinced as so real by his love, may pecome
VERSES 4-7,
18
more and more perfect by his full comprehension of
all the duties and virtues (παντὸς ἀγαϑοῦ) which
honor the Christian name (εἰς Χριστὸν Ἰησοῦν). Ap-
proximations to this same idea of a copartnership
which links all believers to each other, with varia-
tions in the language, will be found in 1 Cor, ix. 23 ;
Eph, iii. 6; iv. 18; Coloss, i, 12; 1 Tim. vi. 2;
Heb. iii. 1; 1 Pet.v. 1. (2.) Dhe participation of
thy faith enjoyed by others, i. ὁ., in the fruits of
this faith, his charities and other acts of piety. So
Meyer, whom Ellicott follows, But in the preceding
verse it is the Jove which is shown to the saints,
while Christ is the object of the faith ; and hence
with that meaning we should have expected κοινωνία
τῆ: ἀγάπης σου, rather than of πίστεώς cov. Be-
sides, if we must refer ὅπως, x.7.A. to εὐχαριστῶ,
the Apostle in that case appears as offering thanks
for acts of Philemon yet to be performed (γένηται) ;
and if, as others prefer, we refer ὅπως (see above)
more strictly to προσευχῶν, then the prayers in
which Paul remembers Philemon so constantly
(μνείαν σου ποιούμενο5) are prayers in fact not so
much for him, as for others. (8). It is understood
of the impartation (communication in that sense)
of his faith, i. 6.) by the same metonymy as before,
of its effects in the form of charitable acts, But in
this instance, too, τῆς ἀγάπης would be a more obvi-
ous word than τῆς πίστεως. It may be urged also
that the phraseology with that sense is unlike Paul’s,
It is characteristic of him that he shrinks as it were
instinctively from giving any apparent countenance to
the idea that one person may impart faith to another.
See Eph. ii. 8. —H.]—This faith, however, which Phile-
mon shares in common with Paul and others [or this
co-partnership with them into which his faith brings
him] should not leave him empty or unfruitful, but
Paul desires that it should show itself effective, appear
in outward acts, viz.: In the knowledge of every
good thing which is in us (see the critical re-
marks) unto (for) Christ Jesus. Ἐπίγνωσις,
plena et accurata cognitio, such as can arise only out
of love; see Phil. i. 9, (Comp. here the profound
remark of Pascal: “ Human things one must know,
in order to love them; divine things he must love,
in order to know them.”) The faith, therefore,
which is common to Philemon and others, must
show its power in the fact, that it helps him (com-
bined with love) to an ever-growing and better
knowledge—of what? verything (in a Christian
sense) good which is in us (Philemon, Paul, and all
other believers), The expression is somewhat pecu-
liar, but appears in its true light when we view it in
connection with the special object of the letter, for
the better attainment of which the Apostle is pre-
paring the way by this remark. If the faith of
Philemon shows itself in a more and more radical
knowledge of the good which is found in others, he
will by no means take amiss the request which Paul
is about to address to him. He will not allow him-
self to be kept by any resentment from perceiving
and appreciating the good which is already manifest
in the newly-converted Onesimus; he will gladly
make common cause with the Apostle in a case like
the present, in which he can do so much to cherish
and promote that which is good.—[It is surprising
that any should understand this knowledge (ἐπύγνω-
sts) not as Philemon’s, but that which others might
acquire from his example respecting the nature and
requirements of the gospel. The analogy of this
passage to Phil. i, 9-11 shows the incorrectness of
that view: “And this I pray, that your love may
abound yet more and more in knowledge, and ir al
judgment ; that ye may approve things that are ex
cellent, that ye may be sincere, and without offence
till the day of Christ; being filled with the fruits of
righteousness, which ore by Jesus Christ unto the
glory and praise of God.” See also Col, ii, 2, That
faith and knowledge, truth and obedience, may as
sist each other, may go hand in hand, is everywhere,
as here, the burden of the Apostl.’s prayer for
the saints.—Ev ἡμῖν, in “18. (see on the text), be-
cause the soul is the sphere in which the believer's
faith operates, It is beautifully presupposed here
that “ whatsoever things are true, whatsoever things
are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, what-
soever things are of good report” (Phil. iv. 8) they
all (πᾶν dyaSdv) have their proper dwelling-place
and home in the bosoms of Christians, and that it 18
their duty as it should be their glory to furnish to
the world the outward proof of this inner Christen-
dom, and thus give, each one for himself, the evi-
dence that the idea and the reality are not in his
case separated from each other. It is thus that God
is glorified (Matt. v. 16)—H.]—F'or Jesus Christ
(eis Χριστὸν Ἰησοῦν) does not connect itself with
évepyhs γένηται (De Wette), but points out the direc.
tion and tendency of what is morally good, which
the Apostle would have Philemon duly recognize.
It contributes to the promotion of the cause and
work of the Lord, and is also for this reason a wor-
thy object of the regard and exemplification of
Philemon. [Els Χριστόν, lit. unto Christ, ὃ, e., for hia
praise and honor.—H.]
Ver. 7. For we have [or, I had] great joy,
&c.—For the reading here, see notes on the text.
Before the Apostle brings forward his urgent request
in behalf of Onesimus, he states yet further the
subjective ground of the thanksgiving mentioned in
ver. 4. He had cause for it in the joy which he ag
well as Timothy [if the verb be plural] derived from
what they heard respecting Philemon, and in the
consolation also (παράκλησιν) from that source which
the Apostle so much needed in his state of captivity.
Calvin: “ Hoe autem est rare charitatis, ex aliorum
bono tantum pereipere gaudii.” [πολλὴν belongs
apparently to both nouns. See Win. § 59. 5 (6th
ed.) If we read ἔσχον, I had, the aorist refers to
the time when Paul received the joyful informa.
tion.—H.]—In thy love (lit. upon as the caus,
ἐπί) defines the source or occasion of Paul’s joy and
consolation, and this love as appears from what im
mediately follows, is love not to the Lord directly,
but his suffering members on earth.—Because (ὅτι)
the hearts, strictly the bowels (σπλάγχνα) ; comp.
Phil. i. 8; 2 Cor, vi. 12, and below, vers. 12 and 20.
fThis use of the term, = 077977, as denoting the
seat of the affections, is a common Hebraism.]
What saints (ἀγίων) and what consolation are here
meant we are not told more definitely. It is not
necessary to restrict the statement to poor believers
and worldly benefactions. All that Philemon did
for the Colossians who met together in his house,
and for others in wider circles, may not improperly
come within the scope of this language. For he
showed himself in truth a brother (ἀδελφέ), as Paul
terms him with so much love and tenderness at the
end of this exhortation. —[They may have been not
Colossians merely whom Philemon aided, but. per-
sons from other places, especially missionary friende
whom he entertained in his house, or forwarded οὐ
6 THE EPISTLE OF PAUL TO PHILEMON.
In | the primitive disciples, which compelled the heathes
to exclaim: ‘See how these Christians ‘ove one
another ! "—H.]
their journeys. See Tit. iii. 18; 8 John, ver. 6.
this hospitality and benevolence of Philemon we
have an illustration of that trait in the character of
Ii.
Earnest intercession for the fugitive Onesimus, and commendation of him.
Vers. 8-21,
8 Wherefore, though I might be much bold in Christ to enjoin [upon] thee
9 that which is convenient [becoming];* Yet for love’s sake I rather beseech thee
beseech rather, and without “thee”],? being [. Being] such an one as Paul the aged
an old man], and now also a prisoner of Jesus Christ. [comma merely.] 1 beseech
thee for my son [child] Onesimus, whom I have begotten in my bonds [Onesi
MUS belongs here], Which in time past was to thee unprofitable:* but now
profitable to thee and to me: Whom I have sent‘ again [to eer [do] thou
therefore receive*® him, that is mine own bowels [my own flesh]. Whom I
would have retained with me, that in thy stead he might have ministered [might
minister] unto me in the bonds of the gospel. But without thy mind would J
do nothing, that thy benefit should not be as it were of necessity, but willingly.
For perhaps he therefore [for this reason] departed for a season, that thou
shouldest receive him forever: Not now as a servant, but above a servant,
a brother beloved, specially to me, but how much more unto thee, both in the
flesh, and in the Lord? If thou count [countest] me therefore a partner,
receive him as myself. If he hath wronged thee, or oweth thee aught, put
that on mine account.’ I Paul have written it with mine own hand, I will
repay it: albeit [although] I do not say to thee how thou owest unto me,
even thine own self besides: Yea, brother, let me have joy of thee in the
Lord: refresh my bowels [heart] in the Lord [in Christ].” Having confidence
in thy obedience, I wrote unto thee, knowig that thou wilt also do more
than I say.*
1 Ver. 8.—[The participial structure, as in the Greek (ἔχων), is better than the verbal (E. V.). See the Notes.—
“ Convenient’? (for ἀνῆκον) is obsolete in its earlier Latin sense. Tyndale and the Genevan version render that which
becometh. It is one of those many words in the English Scriptures which have changed their meaning, concerning
which Archbishop Whately remarks that “they are much more likely to perplex and bewilder the reader, than those
entirely out of use. The latter only leave him in darkness; the others mislead him by a false light.” See his
Annotations on Bacon’s Essays, No. XXXIV.—H.]
2 Ver. 9.—[Omit thee, as suggested in the Notes.—The exegesis (see infra) requires a semicolon or period after
“beseech” (παρακαλῶ), and a comma, not a period, at the end of the verse. —H.}
8 Ver. 10.—(Some insert ἐγὼ before ἐγέννησα, but without sufficient authority. Meyer argues for it on the ground
that the proper emphasis was liable to be overlooked, and thus the pronoun fell aside.—The T. R. has μοῦ after Sexpois,
but against decisive witnesses. Lachmann and Tischendorf leave it out.—H.]
4 Ver. 12.—[After ἀνάπεμψα we are to insert σοί, which the following σὺ caused to be dropped in some copies.—H.]
δ Ver. 12.—[HpogAaBou, recetve, nearly all critics (Lachmann, Tischendorf, De Wette, Meyer, Ellicott) regard as
inserted here from ver. 17. It was a very ancient gloss, but was no doubt intended to remove the anacoluthon. Σὺ δὲ is
certainly genuine. As there was no verb with which od could agree, a few copies dropped the pronoun so as to join
αὐτὸν with avéreua.—H.]
6 Ver. 18.—['The form ἐλλόγα is the best supported (Lachmann, Tischendorf, Meyer, Alford). The Sinaitic Codex
has aAdoya. Fritzsche decides ( Epist. ad Rom. i., Ὁ. 311) that grammatically it should be ἐλλόγει, as in Rom. v. 18.—H.]
7 Ver. 20.—The common text has in the Lord (ἐν κυρίῳ) twice. [But ἐν Χριστῷ is correct in the second instance, and
the other an accidental repetition of the same. The testimonies are decisive.—H.]
8 Ver. 21.—(Some of the later critics read ὑπὲρ a, instead of ὑπὲρ 6 (T. R.). Tischendorf has both in different edi-
tions. The best copics favor ὑπὲρ d (so Cod. Sinait.), and the singular may have displaced the plural, because the
request was thought to be one rather than manifold.—H.]
EXEGETICAL AND CRITICAL.
Ver. 8. Therefore (5:5). Having said all that
precedes in the way of preparation, Paul seems now
to have found the opportune moment for putting for-
ward his request. But he does this in a manner so
unassuming, that its effect must be (if this were
still necessary) to win the heart of Philemon for the
Apostle’s object. διὸ points back to ver. 7. It is
impossible that Paul, for the very reason that he haa
to thank Philemon for so much joy and consolation,
can be wanting in official confidence to command his
friend with apostolic authority; but he will rather
entreat him, διὰ τὴν ἀγάπην, rather reach his goal by
that way. [Is not the connection slightly different $
Does not διὸ refer to παρακαλῶ (and not to ἐπιτάσ.
σειν), and assign the reason why he takes the atti.
tude of entreaty, and not that of command? Since
. VERSES 8-21.
the character of Philemon was the cause of such joy
(ver. 7), on that account (84) he is emboldened to
make this appeal to his friend’s kindness and sym-
ee ... ἔχων, though having much
oldness. For the concessive use of the participle,
see Win., ὃ 46. 12.—H.] Παῤῥησία is strong, joy-
ous confidence, here consciousness of the full au-
thority which has been conferred on him as an Apos-
tle (comp. 2 Cor. vii. 14). This confidence, how-
ever, he has only ἐν Χριστῷ, ὁ. ¢., in virtue of his
inward personal communion with Him as His called
Apostle. This assurance might lead him also to
command (ἐπιτάσσειν) that which is becoming
(was sich ziemt); a general intimation of what he is
about to present to him 88 ἃ duty, and which as an
Apostle he might rightfully demand of Philemon.
But he renounces this right, so well founded. Lu-
ther: “He strips himself of his right, and thereby
compels Philemon to betake himself to his right.”
Ver. 9. [Διὰ τὴν ἀγάπην, for love’s sake; i. ¢.,
as a tribute, so to speak, to that principle, Paul asks
that Philemon would exemplify his benevolence in
the present case. The article defines the love not as
Philemon’s, but as the characteristic virtue of all
Christians. This expression, therefore, and διὸ do
not repeat each other, as some needlessly represent.
The particular love shown by Philemon (ver. 7
proved that he was not deficient in this element of
the Christian’s nature, and hence (8:4) that he could
be moved by an appeal to it in behalf of Onesi-
mus.—H.] Consequently it is not the <Apostle’s
love to Philemon, or that of Philemon to the Apos-
tle, which is to operate as the motive here, but Chris-
tian love in general, whose voice Philemon should
hear speaking to him, and urging him to receive
Onesimus to his heart—I beseech rather (παρα-
καλῶ), in opposition to ἐπιτάσσειν. [Μᾶλλον has
often this alternative sense; comp. Matt. x. 6;
1 Cor. v. 2; Eph. iv. 28; Phil. 1, 12, ὅθ, Though
the Apostle might command, he waives that right,
and takes the attitude of one who entreats. Note
the emphasis on παρακαλῶ, which is properly with-
out an object here, because it points out the act to
be done, and not as yet the direction of the act.
The insertion of the pronoun (thee), as in the A. V.,
encumbers the thought. If σὲ belonged to the verb
in both instances, it would naturally accompany the
first, and be understood after the second. A colon,
not a period, should separate this clause from the
next. Tischendorf has the correct punctuation.—
H.]—Being such an one, τοιοῦτος ὥν (or, accord-
ing to Luther, since J am such). These words we
are not to connect immediately with the preceding
παρακαλῶ, but regard them as the beginning of a
new sentence. ‘“ With τοιοῦτος the whole character
is shadowed forth indefinitely, while by ὡς, explica-
tive as (Col. ii. 20; iii. 12), specific traits or quali-
ties are brought out and emphasized” (De Wette).
[The best view may be that τοιοῦτος draws its ante-
cedent from the preceding context, i. e., being such
an one as he who lays aside his office, and appeals to
the benevolence and sympathy of his friend. Thus
Ellicott and others: “As J am such an one, who
would rather beseech for love’s sake, than avail my-
self of my παῤῥησίαν ἐπιτάσσειν." “Unless the
Greek be irregular,” says Prof. Sophocles, “ τοιοῦτος
and ὥς cannot be reciprocal terms.” Some of the
older writers take the same view. See Wersrein,
Nov. Test. (in loc.), and Storr, Opuse. Academ. ii.,
p. 231. The more common opinion has been (the
dae which most readily suggests itself from the ren-
dering of the A. V.) that ὡς Παῦλος defines τοιοῦτος,
and that the terms are correlative to each other; but
the pronoun, when defined thus, responds properly
to οἷος, ὥστε, and not to ὥς. A sort of intermediate
view makes τοιοῦτος indefinite, being such an one ag
I am known to be, and ὡς enumerative, to wit, as
Paul, ἄς. Wiesinger seems to prefer this explana
tion. The participial clause belongs at all events
to the second παρακαλῶ, and not to the first, as
arranged in some editions of the text.—H.] Paul
then strengthens his request by referring to three
peculiarities or characteristics. First, he is Paul,
the well-known, whose name has already so pleasant
a sound in the ear of his friend Philemon; secondly,
an old man (πρεσβύτης), whose word may be heard
with mildness and deference, and not be at once
thrust aside; and finally, a prisoner of Christ
Jesus (see on ver. 1), for whose comfort and allevia.
tion Philemon surely will be ready to contribute all
in his power. So the words were divided very early
(Chrysostom) ; and we find also in the earnest tone
and evident climax of the discourse no sufficient rea-
son for connecting Παῦλος and πρεσβύτης imme-
diately with each other, and equally as little (Calvin
and others) for identifying πρεσβύτης as an official
name. [The official name, e/der, would be πρεσβύ-
tepos, and the article would be necessary if πρεσβύ-
τῆς (comp. Luke i. 18 and Tit. ii. 2) meant the aged
(A. V.), as if well known in that distinctive way,
If Paul was converted at the age of thirty (i. ¢, A.
Ds 36), and wrote this letter to Philemon just before
the close of his first Roman captivity (A. D. 64), he
was now about sixty years old. According to Hip-
pocrates, a man was called πρεσβύτης from forty-
nine to fifty-six, and after that γέρων. There was
another estimate of the Greek physiologists, which
fixed the beginning of the later period (γῆρας) at
sixty-nine. See Coray’s note in his Συνέκδημος
‘Iepatixds, p. 167. If Philemon was a much younger
man than Paul, the latter might call himself old, in
part with reference to that disparity.—H.] The
views of critics differ as to the special emphasis
which lies upon each one of the three titles em-
ployed in this entreaty. (See Meyer on the passage.)
The main point is, that Paul brings his own person-
ality as concretely and vividly as possible before the
eyes of Philemon, as if he would thus screen, as it
were, the figure of Onesimus, now discerned for
the first time behind him, from the anger of his
master,
Ver. 10. I beseech thee, a repeated παρακαλῶ
(ver. 9), which stands in opposition to the right of
command (ἐπιτάσσειν) so entirely proper for him to
exercise, but freely renounced, and which therefore
must cause the granting of his request to appear to
Philemon as a matter of piety—For my son
(τέκνου, child), a surprising turn for Philemon as
he read this. Paul had a son, then, and one whom
I have begotten in my bonds (who was con-
verted by my preaching ; comp. 1 Cor. iv. 14; Gal.
iv. 19); two shields, therefore, which effectually
cover the hated name that must now at length be
uttered: Onesimus, the harsh sound of which, for
the ear of Philemon, is at once essentially softened
by so admirably adjusting the order of the words to the
idea, [Onesimus may have been standing in person
before his master, and yet Philemon never have sur.
mised the object of the letter till he reached this
name so skilfully introduced. Supported by suck
an advocate, and knowing the character of the man
in whose hands he had consented to place himeelf
18
THE EPISTLE OF PAUL TO PHILEMON.
again, the fugitive could present the letter in silence
and await the result without anxiety.*—H.
Ver. 11. Who in time past (ποτε, formerly)
was unprofitable to thee. The name ᾿Ονήσιμος
[which was not uncommon among the Greeks;
Werts., Nov. Test., in loc.) signifies profitable or
useful. Hence the Apostle seeks by a stroke of
pleasantry to let his friend know that the slave who
had hitherto answered so little to this fine name
would do so far more heveafter, [It was saying:
“He did not show himself truly an Onesimus ; but
he is changed now, and become worthy, yea, twice
worthy (σοὶ καὶ ἐμοί) of that expressive name.”—H.]
This allusion to the sense of the word, it is true, has
not been noticed by the Greek commentators; but
this by no means proves that it is imaginary only, or
unworthy of the Apostle. [Rothe remarks that
Ονήσιμος would naturally have called up ἀνόνητον
rather than ἄχρηστον as the contrastive term. But,
as Winer suggests (Gramm., § 68. 2, 6th ed.), the
correspondence may lie in the meaning of the name,
not in the sound. The majority of the later critics,
as Meyer, De Wette, Ellicott, Wiesinger, Alford,
Wordsworth, recognize this play on the name.—H.]
—Unprofitable (ἄχρηστος) Onesimus had been
hitherto to his master. By this remark Paul antici-
pates, as it were, the unpleasant recollections which
the mention of his name must inevitably excite in
Philemon’s mind, so as at once to counteract or allay
them. “Inutilis: litotes, erat enim noxius” (Bengel).
—But now (εὔχρηστος) useful, fit to use (comp. 2
Tim. ii. 21; iv.11). That both adjectives should in-
volve at the same time a tacit allusion to the name of
Christ (Olshausen and others: formerly without Christ,
now a good Christian), is improbable in itself, and at
variance also with the subjoined pronouns: to thee
and me. Onesimus was useful in different senses.
To his master he is now to be a benefit, since he serves
him better than before; to the Apostle, on the con-
trary, he is to be such, since he is a fruit of his Jabor,
and to be his rejoicing in the day of Christ. Others
‘explain in other ways. [Meyer (whom Ellicott fol-
lows) understands the εὐχρηστία as spiritual with
reference to Philemon, whom as partaker of the
same faith and spirit he would help in the religious
life. The term (e¥xpnoros) would then have the
same sense in both relations ; and it is better, certainly,
to find it the same, and not different, ὁ. ¢., worldly or
personal advantage in the one case, and spiritual in the
other. But after all, does not ἐμοὶ εὔχρηστος (μού) re-
ceive its natural explanation from διακονῇ μοι, which
follows just below? See on ver. 13. If we take this
view, then the service in behalf of both Paul and Phile-
mon would be similar again, ὁ. e., not religious in one
sphere and personal in the other (or religious in
both, as Meyer), but temporal or personal in both,
It is easy to see that there were numberless ways in
* (It will be observed that our English translators, in-
stead of reserving the name of Onesimus to the end of the
sentence, insert it after τέκνου, with manifest injury to the
sense.—The accumulation of motives urged in this tenth
verse, and the ninth, renders the passage one of remarkable
power. Buckminster’s enumeration of the ideas agrees
almost verbally with that of Macknight. ‘He reminds
Philemon of his reputation for kindness, of his friendship
“or the writer, of his respect for character, and especially
for age, of his compassion for his bonds; and, with all this,
lets fall an intimation, that perhaps some deference was
due to his wishes as an Apostle. On the other hand, he
resents before Philemon the repentance of Onesimus, and
Eis return to virtue, his Christian profession, and the con-
sequent confidence and attachment of Pdul, his spiritual
father.”—H.1
which the convenience and happiness of the captive
Apostle might have been promoted by the efforts of
a friend like Onesimus.—H.]—Whom I have
sent back [to thee]. The pronoun belongs to the
text here (Lachmann, Tischendorf). The time of
the verb is that of the reception of the letter, and is
the same, therefore, as: whom I send back with thie
letter, On this epistolary use of the aorist, see
Winer, Gramm., § 41, 5, 2; [and comp. Gal. vi,
11; Eph. vi. 22; Phil. ii. 28.]
Ver. 12. But do thou, &c. Luther: “ Here
we see how Paul takes to himself the poor Ones.
mus, and makes the case his own, as if he himself
were Onesimus.” But do thou receive him, i, e., to
thy confidence and affection; comp. Rom. xiv. 1.
[Aé, adversative, excludes the idea of any other re-
ception than precisely this.] If προσλαβοῦ, on the
authority of A. F. G. 17, must be expunged, as
Lachmann and Tischendorf decide, we must ther
ascribe the anacoluthic character of the sentence to
earnestness of feeling on the part of the writer, and
yet we must insert in thought this or a similar verb.
[The sequel of the sentence occurs in ver. 17, and
what intervenes is an instance of the turning aside
to pursue other thoughts which crowd upon the
mind as the pen moves forward, of which Paul’s
fervid style affords so many examples. See Winer,
Gramm., § 63, 1. It is a mark of the Apostle’s
hand, therefore, which attests the genuineness of the
letter—H].—Ta ἐμὰ σπλάγχνα, my own flesh,
lit. bowels , not as denoting his paternal relation to
Onesimus (so Conybeare and Howson: “ Children
are called the σπλάγχνα of their parents”); but a
general expression of the most tender love, some-
what like corcu/wm in Latin, or cor meum in Plautus
and others. See Meyer on this passage [who re-
marks justly that the other meaning ascribed to
σπλάγχνα here would hardly be congruous with ὃν
ἐγέννησα in ver. 10. Paul constantly uses σπλάγχνα
to denote the seat of the affections (2 Cor. vi. 12;
vii. 15; Phil. i. 8; ii. 1; Col. iii. 12; Philem. vers,
7, 20; comp. also Luke i, 78; 1 John iii, 17); and
has pertinently used it so here, where the person
beloved is called the heart itself, because he occu-
pies so large a space in its affections. All languages
have a similar expression. Calvin: “ Nihil ad
molliendam Philemonis iracundiam efficacius dict
potuat, nam si in servum suum fuisset implacabilis,
in Pauli viscera hoc modo seviebat. Mira vero Pauli
bonitas, quod vile mancipium, deinde furem [sic]
et erronem recipere quodammodo in sua viscera non
dubitavit, ut ab tracundia domini sui protegeret.”—H.
Ver. 18. Whom I would have retain
with myself (ty... κατέχειν). The Apostle says
as it were in passing, what as for himself. he wag
inclined at first to do with Onesimus, so as in this
way to revive and strengthen Philemon’s shaken
confidence in this person. ᾿Εβουλόμην expresses a
momentary inclination ; ἠϑέλησα, on the contrary,
the firmer determination which has taken the place
of the former. [The Greeks employed the imperfect
of this verb (and so εὐχόμην) to express a present
wish with which as a matter of politeness, or from
the necessity of the case, they did not expect a com-
pliance, and therefore put in the past as decided and
out of the question, See Wiyzr, Gramm., § 41,
2; Burrmann, WV. 71. Sprach gebr., § 139, 13, N
Some make ἐβούλομην the epistolary imperfect, was
wishing (ἃ. e., when he wrote), and still wished, but
would not allow the desire to influence his conduct,
The idea remains nearly the same, though the othes
VERSES 8-21,
Is
is a much finer idiom in this connection, both as a
Greek and an English expression.—H.]—That in
thy stead [ὑπὲρ σοῦ, i. ¢., not only in gratiam tuam
eee but vice tua] he might have ministered
more correctly might minister) unto me, ὅθ. Gro-
tius rightly: “Ut mihi prestaret, que tu si hic
esses, preestiturus mihi omnia esses.” [The assumed
idea here is that the convert is indebted always to
the teacher; and hence, as Paul on that principle
had an undischarged claim against Philemon, he
says, in effect, that he would accept the service of
the slave, as an equivalent (ὑπὲρ σοῦ) for what was
due from the master. The tense of διακονῇ repre-
sents the service as a present and continued one.
Mol appears to limit the act of the verb (put before
it in the best copies) to the Apostle, and refers in all
probability to the personal offices for which, as a
captive, he was so dependent on the kindness of
others. If preaching the gospel were meant here
(Conypears, Life of Paul, ii, p. 467), the Apostle
would more naturally speak of it as a service ren-
dered to Christ, not to himself. Observe with what
delicacy he changes the structure of the sentence in
Phil. ii, 22, just to avoid the appearance of putting
his fellow-laborers in the gospel on a different level
from his own in that relation.* “The services
meant in διακονῇ," says De Wette, “are personal
services,” For this meaning of the -verb, see Matt.
iv. 11; xxv. 44; Mark i, 13; Luke viii, 3, and
often.—H.] The Apostle, therefore, does not doubt
for a moment that Philemon, in case he had been
near his friend, would have shown to him the warm-
est love. In itself considered, of course, Paul had
naturally no right to the labors of any other man’s
servant; but the thought of Philemon’s love had
almost induced him to allow the slave to render to
him the assistance which the master could not ren-
der, but which surely he would have approved with
all his heart as soon as he knew of it. The Apostle,
however, had given up this thought again, and for a
reason which he mentions in the following verse.—
[Ev rots δεσμοῖς τοῦ εὐαγγελλίου, in the bonds of
the gospel, i. ¢., genit. auctoris, into which he had
been brought, as a herald of the gospel, which the gos-
pel had laid upon him; see onver.1. “The bonds,”
gays Wilke (Rhetorik des N. T., p. 148), “ are those
which the gospel suffers in the person of its advo-
cate.” But it impairs the force of the tacit appeal
to the reader’s sympathy to make the work here
more prominent than the agent, and is against the
analogy of other passages.—H. ]
Ver. 14. But without thy mind, i. 6., a
knowledge of thy opinion in the matter—I would
do (lit. wished to do) nothing [i. 6., in the way of
retaining Onesimus.]—That thy benefit, ὅθ. The
benefit (τὸ ἀγαϑόν cov) which is meant here, cannot
be the manumission of Onesimus (De Wette) ; for
there is not the slightest allusion to this act here, or
even in ver. 16. Equally out of the question is the
favorable reception of Onesimus by his master (Hor-
Mann, Schriftb. ii. 887); for then the opposition
between vers, 13 and 14 is destroyed, ὁ, 6., what Paul
shouid receive and what Philemon should do in the
* [Yet the fact of his being a slave would not prove that
Onesimus could not have aided Paul as a preacher, as if on
that account he must have been destitute of the needed
qualifications ; for slaves among the Greeks and Romans
were not excluded by law from the means of instruction.
and there was a class of them among the Romans called
Uterati, on account of the use which their masters made of
their literary abilities. See Becker’s Gallus, p. 121.-- 1
22
person of Onesimus. But the reference is exelu
sively to the good which would accrue to the Apos
tle if he had been able to retain Onesimus witb him,
In this case (see on ver. 13) Philemon would have
served him by means of his slave (iva διακονῇ), and
Paul accordingly would have received a benefit indi-
rectly from Philemon. This is the very thing he
does not wish. The good which Philemon confere
on him should not be such that it would appear ds
κατὰ ἀνάγκην, almost extorted (Bengel: “ὡς pur-
ticula mitigans, nam ets. non coactus fuisset Phile-
mon, tamen voluntas ejus minus apparuisset”’); but,
on the other hand, should be exclusively the work
of a loving, free service (ἀλλὰ κατὰ ἑκούσιον). It is
entirely arbitrary to infer from this last expression
that Paul desired the sending back of Onesimus to
Rome as an assistant to him there. The Apostle
speaks of the good (τὸ ἀγαϑιόν) as something to be
shown to himself personally; and had he wished to
request a favor expressly for Onesimus, the favor
surely would not have consisted in a deed affecting
not so much him as another,—[But many interpret-
ers, as Calvin, Meyer, Ellicott, understand τὸ &yaddy
σου (thy good) of Philemon’s beneficence or good-
ness in general, whether manifested in allowing Paul
to retain Onesimus, or in other merciful acts which
his benevolence might prompt. According to this
view the Apostle states here a principle or rule, viz.,
that he could accept no favor from Philemon in any
instance, unless it was entirely free and uncon-
strained. Hence, as the connection between himself
and Onesimus had taken place altogether without the
master’s agency or knowledge, he must send back
the servant, since even an acquiescence on the part
of Philemon post factum would be (#s) apparently
κατὰ ἀνάγκην, and not κατὰ ἑκούσιον. The favor,
according to this view, would be an extorted one in
the eyes of Paul, if Philemon could approve it only
after the act. The phrases τὸ &yaddv, τὸ καλὸν, τὸ
mperdy, and the like, are frequent in this abstract
sense, and may indicate that sense here. At all
events, as suggested at the close of the last para-
graph, Paul could not mean (as the ἀγαϑόν) that he
expected Philemon to send back Onesimus to him,
and in fact had put the servant in his control again
for the purpose of securing that act of friendship.
To understand the Apostle in this manner, is to
make his wish a command. He surely would not
say: “1 desire the service of this man, but must
have your consent; and therefore I send him back
to you, in order to see whether you will oblige me,
or keep him to yourself.’ We should miss here
altogether the delicacy which marks his conduct in
every other part of the transaction.—H. |
Ver. 15. For perhaps he departed. The
words which follow here must not be regarded as
a motive for the manumission of Onesimus (De
Wette), but as a further statement of the reasone
why Paul had not executed his previous idea of re-
taining Onesimus with himself, Had he expressed
himself in a decided tone respecting the object of
the brief separation between Philemon and Onesimus,
it would not only have grated harshly on the feelings
of the sensitive master, but have been a positive
declaration concerning a definite Divine purpose
which he could have known only by special revela-
tion. Hagenbach: “ Caute apposuit τάχα, quippe
qui non supremi numinis vias quasi digito demon
strare, sed tantum signifiare ausus sit, toto clo
diversus ab istis homuncioribus, gui, pios sermones
semper in ore gerentes, superstitionis sue qualia
20
THE EPISTLE OF PAUL TO PHILEMON.
tungue commenta tanguam divina oracula venditare
affectant,” [That this (γάρ) is a concurrent and
subordinate reason, not the only one (as Wiesinger,
Meyer, Ellicott seem to imply), is evident from the
preceding verse (iva, as related to ἠθέλησα). He
says departed (ἐχωρίσϑη), not fled, because he
would not censure the conduct of Onesimus, or
awaken a resentful feeling in the master, The
passive form has a middle sense (Acts i. 4; xviii. 1),
and the rendering, was separated, i. ¢., apologetic
(Macknight, Buckminster), not so much by his own
act as by a sort of providence, is incorrect. The
use of this verb excludes Schrader’s singular opinion
that Onesimus was so worthless and incorrigible that
his master drove him away, and would not have him
in his service—Aid τοῦτο (therefore, on this ac-
count) anticipates the clause which follows. See
Winer, Gramm., § 23, 6.—H.]—How long or short
a time Onesimus had been separated from Philemon,
is uncertain; but in every case a temporary separa-
tion is πρὸς Spay (see 2 Cor. vii. 8; 1 Thess. ii. 17),
as compared with the eternal reunion. [Even with
this contrast, the naturally suggested idea is that the
interval between the conversion and the return of
Onesimus was not long.—H.]—That thou might-
_est receive him [fully] forever; an intimation
(ἵνα) of the supposed Divine purpose in his de-
parture. [The words of Joseph to his brethren
(Gen, xlv. 5) illustrate the teleological relation:
“Now, therefore, be not grieved nor angry with
yourselves that ye sold me hither: for God did send
me before you to preserve life”; αἰώνιον is not
neuter, but masculine, i. ¢., a3 one αἰώνιον. For this
use of adjectives as adverbs, see Win., § 54, 2 (6tk
ed.).—H.] As believers in Christ Jesus, Philemon
and Onesimus were also destined, in the approaching
advent of the Lord (1 Thess. iv. 17), to be united
forever.—Aréxns, tibi haberes ; comp. Phil. iv. 18;
Matt. vi. 2.—[This peculiar word, as applied here to
the new spiritual bond, was suggested perhaps by the
civil relation of the parties to each other. It signi-
fies to have in full, to possess exhaustively, and
hence the meaning here is that Philemon, in gaining
Onesimus as a Christian brother, had come into a
relationship to him which made him all his own, and
(αἰώνιον) forever.—H. ]
Ver. 16. Not now [no longer, οὐκ ἔτι] a8 a
servant [slave]. The Apostle will by no means
break up violently the subordinate relation in which
Onesimus stood to Philemon, but apprises him that
this relation has now of itself passed into a higher
one. Even if Onesimus remained externally a slave,
it could still be said of him: But a brother be-
loved. He was the latter, and now remained such,
just the same whether he continued a slave or not;
ard for this reason we cannot assent to those inter-
preters who insist that Paul meant to urge here the
emancipation of Onesimus as his direct object. It is
not the immediate cessation, but amelioration and
sanctification of the earthly relation, that the Apos-
tle has in his thoughts, [But this amelioration itself
was so comprehensive, that, if it left the name of
slave, it would leave nothing but the name, and
would destroy utterly the spirit and reality of the
relation. It would raise Onesimus at once above the
zondition of a slave under human laws, and give
bim a title to all that is “just and equal” between
man and man (Col. iv. 1), and to all the sympathy,
love, and entire religious equality which the Chris-
tian brotherhood (ἀδελφία) confers on all believers,
whether they are Jew or Gentile, bond or free, male
or female (Gal. iii. 28). For ὑπέρ, above, more than
see ver, 21; Matt, x. 87; Acts xxvi, 18; Heb. iv
12. See Win., § 49, ὁ (6th ed.). The contrastec
emphasis lies upon ὡς and ὑπέρ, and the doctrine ia
that the Christian master must forget the slave in
the brother.—H.]— Especially to me (μάλιστα
ἐμοί), for the reason stated in ver. 10 [viz., that he
was his son in the faith and the sharer of his bonds,
Ἐμοί is the dative of interest or relation (Win.,
Gramm., § 31, 3), not dative of the agent after a
passive verbal. Similar to this is ἀγαπητοὶ ἡμῖν
ἐγενήϑητε in 1 Thess. ii, 8. ᾿Αγαπητέ μοι ἀδελφέ
is a common address in modern Greek when one
Christian friend writes to another.—H. |—But how
much more to thee,—since they were bound to
each other by the twofold connection which the next
words point out.—Both in the flesh and in the
Lord, ὁ. e., as well in the merely material as the
higher spiritual relation. Meyer says to the point:
“ ἐν σαρκί, in the flesh, Philemon has Onesimus as
slave; ἐν κυρίῳ, in the Lord, he has the slave as
brother; how greatly must he have him in both
respects as a brother beloved!” [Σάρξ, in other
words, refers to Onesimus in his temporal or earthly
relation, ἐν κυρίῳ to his Chifstian or spiritual rela-
tion. This ἐν σαρκί answers precisely to κατὰ σάρκα
in Eph. vi. 5, where Paul speaks of ‘“ masters”? who
are such in a temporal sense, as distinguished from
Christ who is our master in a spiritual sense. Σάρξ
passes readily to this meaning from its common use,
as denoting that which is natural to man in distine-
tion from the new principle, or πνεῦμα imparted to
him in virtue of his union with Christ. The Apostle
employs the term often, as Koch remarks (p. 103),
to designate that outward side of human existence,
which is apprehended by the senses as opposed to
the inner and unseen life. Onesimus had claims on
Philemon, his sympathy and love (ἐν σαρκί), which
he could not have on the Apostle or any other stran-
ger, because he had lived with him, and shared his
labors, had been one of his household, perhaps bad
been reared with him from infancy, and been an
object of his care and protection. The expression,
therefore, affords no proof of any natural relation.
ship between Philemon and Onesimus. Κατὰ σάρκα,
in Eph. vi. 5, utterly forbids that inference.—H.]
Ver. 17. If therefore [οὖν, i. e., Onesimus being
sent back under such circumstances] thou count-
est me a partner (κοινωνόν), ὁ. e., not merely a
friend or companion in general, according to the
rule: ‘‘ Amicorum omnium communia ;” but espe.
cially a partaker of the faith (see ver. 6, and the re-
marks there) and of the blessings which spring from
it. Ei does not express any doubt, but a supposition
which Paul tacitly affirms, and on which he expressly
founds his request. [To spurn Onesimus, therefore
—such is the force of Paul’s argument—was to
deny the Apostle’s claim to a place in the church,
was to put him in effect out of the pale of Christian
fellowship.—H. ]—TpooAafob αὐτόν, receive him, sige
nifies expressly a kind, joyous reception (comp. Acts
xxviii, 2; Rom, xiv. 1, 8). [The verb resumes the
connection broken off in ver. 12. See remarks
there—H.]—As me. What joy would have en-
tered the abode of Philemon, if the captive Apostle
had suddenly and unexpectedly stood before their
eyes in the possession of his recovered liberty!
Such a reception he now wishes that Onesimus may
enjoy in the house of his master. [‘Qs identifies the
persons, and makes the reception a corollary of that
identity Onesimus, in his character as a believer,
VERSES 8-21.
21
had the same rights as Paul had, and could claim
their recognition as fully and justly as the Apostle
himself. Such is the power which the gospel gives
one Christian to intercede with another, Pliny, in
his letter to Sabinianus, could only entreat his friend
not to torture the wretch who was a suppliant for
his mercy, The Roman laws, which were severer in
this respect than the Greek laws, allowed a master
even to take the life of an absconding servant. See
Becxer’s Charikles, p. 810. A brand-mark at least
(στίγμα) was the penalty of an unsuccessful attempt
to escape from servitude. The δραπέτης ἐστιγμένος
(AristopH., Aves, 759), or branded fugitive, was a
common sight on the estates of the wealthy Athe-
nians.—H.]
Ver. 18. If he hath wronged thee. That
which the Apostle might have stated probably in
decided terms, he expresses hypothetically with Attic
urbanity, in order to remove a difficulty that might
prejudice the desired reconciliation—Or oweth
aught, defines more nearly the circumstance in
which the supposed injury consisted. Perhaps Onesi-
mus had acknowledged to Paul that he had commit-
ted a theft, and had fled to escape being punished.
[According to this view, the first verb of the pro-
tasis states the crime, viz., some theft or fraud,
which the second describes euphemistically as a debt
Meyer, Bengel, De Wette, Ellicott). But it may be
oubted still whether Paul would speak of an im-
morality per se like stealing (even as practised
among slaves, see Tit. 11. 10) in so hesitating a tone
(εἰ ἠδίκησα); and whether, if Onesimus had sinned
in that way, he would not have taken a nearer way
to the heart of Philemon by a full, unextenuating
admission of the wrong, if he knew that Onesimus
had been thus guilty. It is this explanation of
ἠδίκησα, and this only, which has led some critics
to form so unfavorable an opinion of the character
of Onesimus, and to brand him as a thief or robber,
in addition to the act of running away and as the
motive for it, ‘‘He belonged to the dregs of soci-
ety,” says Conybeare, “robbed his master, and con-
fessed the sin to Paul.” ‘It is strange,” says Dr.
Doddridge, “that Onesimus could have been so
wicked in so pious a family, and should have left his
master in so infamousa manner.” —H. ]—[Butit is pos-
sible that the verbs (ἠδίκησε, ὀφείλει) may refer not to
any crime properly so called which Onesimus had
committed, but to his running away as viewed under
two aspects: first as an act of injustice (if Phile-
mon chose so to regard it), which the Apostle would
have his friend wholly overlook for his sake; and
( that was too much, and he must be indemnified
‘or the wrong, then) as a debt which Paul says he
was prepared to pay. It may be yrged for this
view, first, that Paul otherwise makes no reference
whatever to the escape, the special offence which he
might be expected to exert his utmost skill to induce
Philemon to overlook; second, that the questioning
form (ei) is more appropriate to the running away
than to a moral misdemeanor; and third, that as
the loss of service would in the nature of the case
be of much more account than any single act of dis-
honesty or peculation, the Apostle would naturally
enough think of that as the chief pecuniary obsta-
cle, and so engage to make all weded restitution.
Schrader, Koch, Hemsen, and otners deny utterly
that the passage under remark affords any reason for
impeaching the man’s character before the flight ;
and Lardner (Oredibility of the Gospel History)
says, sharply, that it is no better than calumny to
charge + person with crime on such evidence, —H.]*
—Put that to my acoount [lit. reckon to me},
This may be said of the punishment which One
mus deserved, as well as of the debt which he bad
to cancel. Calvin: “‘ Tanto itague major Pauli
humanitas, qui pro maleficio quoque satisfacere
paratus est.” The humanity, bonhomie, displayed
here, and in the next verse, taking almost the form
of a good-natured jest, gives us at the same time ἃ
deep insight into the affectionate soul of the great-
hearted Paul.—[For ἐλλόγα, see remarks on the
tert
er. 19, [I Paul, where the addition of Παῦλος
strengthens the emphatic éyé. A written pledge
with such a name needed no other security.—H.]—
With my own hand. If the Apostle dictated
this letter to an amanuensis, as his custom was
(comp. Rom. xvi. 22), perhaps he took the pen at
this moment from the writer, and with his own fet-
tered band wrote the promissory word: I will
pay it (“lepide sane hee profert,” Theoph.) +t
[The first verb (ἔγραψα) derives its immediate object
from τοῦτο ἐμοὶ ἐλλόγα, and ἀποτίσω repeats the
assurance that he will discharge the obligation
(συγγπαφή) thus acknowledged by his own hand.
᾿Αποτίσω belongs to the phraseology of pecuniary
compacts, and is aptly chosen here.—H.] In the
worst case he trusts he shall not be wanting in the
means necessary for meeting the demand, but trusts
also that his friend and brother Philemon will not
allow it to come to such a result.—[Not to say
(wa μὴ λέγω = ne dicam), is an instance of the
σχῆμα παρασιωπήσεως or preteritio, by which a
person says in reality what he profesess to pass over
in silence. So ἵνα μὴ λέγωμεν in 2 Cor. ix. 4. See
Wis, NV. 7. Rhetorik, p. 365. The ἵνα may de
pend on ἔγραψα or a suppressed thought: “ Accept
this pledge, that I may not have occasion to insist
upon my rights."—H.]—That thou owest, &c.
In all probability Philemon had been converted by
the preaching of Paul, and had therefore indirectly
to thank him for the life of his soul. Προσοφείλεις
(insuper debes), owest besides, i. 6., in addition to that
which I just now promised to pay thee, thou owest
also thyself to me, thy proper and true I, as an heir
of eternal life; comp. Luke ix. 25. So far from its
being the case, therefore, that Philemon would have
anything to demand from Paul, if there should ever
be a reckoning between him and the Apostle, Phile-
mon would have to pay something to Paul; and
from this incalculable debt of love and gratitude he
* (Since writing the above note, we have been gratified
to read the following remarks of Dr. Bleek on the question
in his Vorlesungen u. die Briefe an die Kolosser, den Phile-
mon, &c., Pi 166 (1865): Onesimus’ “clandestine escape
might itself be regarded as a wrong against his master, and
ΒΟ also the loss of personal service which he had failed to
render in his absence, might be viewed as a debt which he
had incurred. Whether it was known to the Apostle that
he had committed some other offence, especially embezzle-
ment or theft, as many writers assume, we do not know.
From this passage we by no means discover this; and, in-
deed, it is Pardly probabie that, if the Apostle had known
or conjectured any such thing, he would have expressed
himself in so bale sporelye a manner as he has done.”’—H.]}
t [It seems hardly probable that Paul would employ the
hand of another to write a brief and friendly letter like
this. It is a false, certainty unnecessary emphasis, which
restricts ἔγραψα to ἐλλόγα or amoriow, as if it were proot
that he had written those words, but not the rest of the
letter. It would justify that inference as little as ἐγὼ εἶπον
attached to ἐγὼ ἀποτίσω in a speech, would justify the ins
ference that one person had uttered that declaration, and
another the rest of the discourse. Theodoret: ἀντὶ γραμ»
ματίου τήνδε κατέχε THY ἐπιστολήν" πᾶσαν αὐτὴν γέγραφα.---ἘΠ.
22
THE EPISTLE OF PAUL TO PHILEMON.
could now obtain a discharge, if he granted to Onesi-
mus the kindness desired for him. After this deli-
cate hint (though any further encitement must be
unnecessary) the Apostle adds something still to all
that precedes,
Ver. 20, Yea, brother, ἄρ. Naf is not to be
taken in the sense of a request, 7. 6.) I pray, but
confirmatory. [It snatches, as it were, the answer
from the mouth of the respondent before he can
utter it, like our familiar “‘ Yes, you will.”—H.]—
Ἐγώ σου ὀναίμην, let me have joy [or profit] of
thee, contains an allusion to the name of Onesimus.
See Win., Gramm., § 68, 2 (6th ed.). [So nearly all the
later commentators, except De Wette—H.] ᾿Ονίνα-
μαί τινος means properly to derive advantage, profit
from something, and also further, to be made glad
by another, to have joy in him. This joy Philemon
would impart to Paul if he fulfilled his wish ex-
pressed here in vers. 12-19. [If we admit an allit-
eration, therefore, between ὀναίμην and ὀνήσιμος, it
may have an import like this: ‘‘ Let the joy in this
matter be mutual; and if you have profit from him
whom I send back, let me have profit from you.” *—
H.J—In the Lord (ἐν κυρίῳ) is added in order to
designate the joy which Paul would so gladly share
as Christian in its nature, as a joy produced by the
most intimate communion with Christ, although it
relates to an earthly affair—Refresh my heart,
σπλάγχνα (comp. ver. 7 and 12). This refers not
to Onesimus as an object of affection, but to Paul’s
own loving heart, which has been so troubled on this
subject, but will be revived if Philemon grants to
him his request.
Ver. 21. Having confidence in thy obe-
dience, the final word a tutiori at the same time a
delicate allusion to vers. 8, 9, by which Philemon
was to be reminded that he who pleads so earnestly
for a proof of love, might also, in virtue of his
apostolic authority, require obedience. [In this
case, the ὑπακοῇ, obedience, is viewed as that due to
the Apostle himself; and so many others, as Meyer,
Ellicott, Alford, understand the expression. But
the term is not limited in the Greek, and the obe-
dience, as some prefer, may be that due to God or
Christ, since that which the Apostle had requested
merely, the spirit of the gospel demanded as a duty.
For ὑπακοῇ in this absolute use, see Rom, vi. 16;
xvi. 19. So Michaelis, Heinrichs, Koch, and others,
It was natural that the Apostle should glance at this
higher ground of obligation in the nature of the gos-
pel itself; but it would not agree so well with the
tone of the letter to find him referring to his own
personal wishes, or his official character, as author-
izing him to claim obedience on that account.—H.]
—Eypaya, have written (not wrote), See on
ἔπεμψα, in ver. 11, [Will also do, i. ¢., more than
(ὑπὲρ 3) as well as so much as I say.—H.]—As
if fearful that Philemon might find the expres-
sion of an unreasonable distrust in the last remark.
—The question, what Paul means by the words:
καὶ ὑπὲρ ὅ χέγω, he leaves to the understanding and
the heart of his friend to answer. The thought of
the manumission of Onesimus, though not absolutely
demanded, could hardly fail to arise of itself in the
* (In this case ἐγώ and σον (Paul and Philemon) are
epposed to each other with reference to their relation to
Onesimus. But some regard ἐγώ as emphatic in distinction
from Onesimus. Thus Ellicott: Paul solicits a favor for
-imeelf, and for the moment puts Onesimus, as it were, out
af the question.—H.]
mind of Philemon. [It is difficult, certainly, to re
sist the impression that Paul meant here that Phile
mon should liberate Onesimus, and allow him as hig
own master to return to Paul at Rome, or to use hia
liberty in any other way, as he pleased. Having
asked everything short of that already, nothing but
that seems to remain as the something (ὑπὲρ 8)
which he has not asked. According to De Wette,
the sense is: “‘ Thou wilt not only pardon him and
give him his freedom (as requested before in ver,
16), but also confer (other) favors.” So also Schra.
der: ‘Paul, instead of contenting himself with hav-
ing Onesimus set free (which is presupposed after
what is said in ver. 16), desires now that he should
be dismissed with such other manifest tokens of
good will, as it was right to expect from a man
of Philemon’s noble spirit.” Rosenmiiller: “ Hae
verba ad libertatem servo reduci concedendam alludere
non absimile est vero.” “ This verse serves,” says
Alford, ‘to put Philemon in mind of Paul’s apos
tolic authority, and hints delicately at the manumis.
sion of Onesimus, which he has not yet requested.”
Webster and Wilkinson: ‘‘ Perhaps the Apostle re-
fers in ver. 21 to the possibility of Philemon giving
Onesimus his freedom.” ‘In the words ἐιδὼς, ὅτι,
«.7.A.,” says Koch (p. 124), ‘‘ the Apostle expresses
his assurance that Philemon will not only cheerfully
forgive the converted Onesimus his offence, and
grant him his freedom, but will go further than this
(ὑπὲρ 3), that is, anticipate any other wants, and sup-
ply them.” Dr. Bleek says: ‘‘ Without doubt, what
the Apostle principally means is that Philemon
should grant to Onesimus his liberty ; which he has
nowhere definitely expressed as his desire in what
precedes (not even in ver. 16). But as a freedman
also Onesimus might after that stand in a still closer
personal relation to him, and remain in his service, 88
was very often the case with freedmen, the Jiberti.”
See his Vorlesungen, &c., p. 169.—On the contrary,
some others find here merely a general compliment to
Philemon’s character. The meaning is said to be that
Paul had the fullest confidence in him as a Christian
brother, who would do for Onesimus, who was also
their brother, not only what the Apostle bas asked
for him, but more too, if he had asked it, The re-
quest is not specific in this case, and no one favor
expected of him more than another. So Rothe (p.
57): “ Mihi Paulus, cum hee scribebat, non certam
aliquam rem in mente habuisse, sed 90 modo locutus
videtur esse, quo in vita communi solemus loqui, cum
alicui non dubitare nos, quin sit in nos offic osissimus
afirmare volumus.”—Meyer holds that there is no
reference to the emancipation either in this verse or
in ver. 18. —‘ It is doubtful,” says Ellicott, ‘‘ whether
this alludes to the manumission of Onesimus. The
tenor of the Epistle would seem to imply something
more than confidence on the part of the Apostle, that
Philemon would show to the fugitive even greater
kindness, and a more affectionate reception than he
had pleaded for."—-We may say in conclusion, at all
events, that whatever Philemon understood the ἀροῦν
tle to say or intimate, he was not slow to perform,
The fact of our having this Epistle in our hands at
the present moment is good proof that he was not
remiss in acting up to every intimation of what was to
be expected from his friendship or his love of justice
for our own feelings assure us that he would nevet
have allowed such a letter to see the light, if it was
to exist only as a perpetual witness of his ingraté
tude and his severity.—H.]
VERSES 22-25,
18
IV.
Request for hospitality, Greeting to friends, and Prayer for their spiritual welfare
τ VERSES 22-25,
22 But withal
23 for I trust
24 salute
at the same time] prepare [be preparing for]’ me also a lodging
ope] that through your prayers I shall be given unto you.
salutes]’ thee Epaphras, my fellow-prisoner in Christ Jesus: Marcus
25 [Mark], Aristarchus, Demas, Lucas [Luke], my fellow-laborers.
our Lord Jesus Christ d¢ with your spirit.
There
The grace of
{ Amen. ]
1 Ver. 22.—[The imperative, as present, ἐτοίμαζε, be preparing, intimates that Paul expected to arrive soon, and
would have the preparation for his reception made promptly.—’EAmigw means I hope, and not I trust, which is the proper
rendering of πέποιθα, as in ver. 21. This inaccuracy of the English Version reaches back to Tyndale.
gate preserved Wiclif and the Rheims translators from that inadvertcnce.
x Spero of the Vul-
Fifteen other instances of this same error
(that of saying trust where it should be hope) occur in the English Scriptures.—H.,
2 Ver. 23.—Aomdgerar, not ἀσπάζονται, as in the received Greek text.
(Of course the verb as singular agrees with
the nearest noun, and is repeated before the others; comp, John xviii. 15; xx. 3. See Winer, Gramm. § 47, 2.—H.]
8 Ver. 24.—[ Marcus should be Mark, in conformity with the English Version in Acts xil. 12, 25; xv. 39, 2 Tim. iv.
11. Again, Lucas should be Luke, as in Col. iv. 14; 2 Tim. iv. 11. The English reader might otherwise suppose that a
different person was intended.—H.]
4 Ver. 25.—[’Apyv is probably not genuine. It was a liturgic word, and is attached to some of the other epistles
also, as a response of the congregation. It appears in all the English Versions from Wiclif onward, but, being no part
of the text, should be dropped. See Mr. Abbot's note under ‘“‘ Amen” in Dr. Smith’s ‘‘ Bible Dictionary,’? Amer. ed.—-H. |
EXEGETICAL AND CRITICAL.
Ver, 22, But at the same time also, 7. ¢., at
the same time that thou fulfillest my wish expressed
above, respecting which the Apostle doubts no
longer. [So also Meyer; but Bleek refers ἅμα to
the two requests (ὀναίμην, éroiua¢e) simultaneously
made by Paul, rather than the granting of them by
Philemon. Καί, also, adds the one request, viz.,
ὀναίμην, in ver. 20, to the other here, érofua¢e.—H.]
—Prepare me [be preparing] a lodging [i. ὁ.,
a place or room where he could lodge as a guest;
comp. εἰς τὴν ξενίαν in Acts xxviii. 23. He may
have desired this convenience the more, because he
travelled often with so many friends (Acts xix. 22;
xx. 4), and because he would need a place where he
could receive those who might desire religious in-
struction. Meyer, who supposes that Paul wrote the
letter αὖ Caesarea, thinks that he wished to lodge
with Philemon merely as one of the stages of his
journey into Spain (8d ed., 1865)——H.] The re-
quest for such hospitality may have been unexpected
though surely welome to the receiver of the letter ;
and would serve also indirectly to enforce Paul’s
application in behalf of Onesimus. Who could be
willing to disappoint the beloved Apostle, and com-
pel him in person to see how little regard had been
paid to his request? By receiving him as desired,
Philemon at the same time could requite the kind-
ness which Paul had shown to his entire family, by
treating Onesimus with so much favor at Rome.—
For I hope. In Phil. i. 25; ii, 24, the Apostle
expresses a similar expectation of his speedy release.
[He must have had definite reasons for this belief,
and we may conclude that the event agreed with the
anticipation, and hence that he was liberated from
the imprisonment mentioned at the close of the book
of Acts.—It is unnecessary to suppose, with Ellicott,
that Paul bad changed his plan in the interval be-
tween his writing the Epistles to the Philippians and
to Philemon, because in Phil. i, 25 and ii. 24 he had
expressed a purpose to visit the Philippians on being
set free, but here, in ver. 22, contemplates a journey
to Colosse. Philippi was on the way from Rome to
Colosse, and the Apostle could visit both places on the
same journey. See the remarks respecting Paul’s route,
ou p. .—H.]—That I through your prayers
[offered for his release], namely, those of the entire
church in his house (ver. 2). He takes it for grant-
ed that they mention him in their prayers, to which
intercession he ascribes an efficacious power. [We
may be sure that the praying friends at Colossz were
not the only circle in which supplication was made
for Paul. The situation of the great Christian leader
at Rome must have fixed upon him the eyes of the
disciples in every land. When Peter was in prison
at Jerusalem, earnest prayer was made for him, and
an angel was sent and delivered him from the power
of Herod and of the Jews, who were designing the
next day to put him to death. See Acts xii. δ sq.—
H.]—I may be given to you (χαρισϑήσομαι), 7. ¢.,
may be given as an act of grace, or Divine favor;
comp. Acts iii. 14; xxvii, 24. The choice of this
word is dictated by a consciousness of his apostolic
office. With the utmost humility, Paul yet knows
and feels what his person and presence are for the
church, and what they can be. [Possibly Paul refers
in χαρισϑήσομαι not so much to his own estimate of
his importance to others, as to his sense of indebted-
ness to God for such a favor as that of being re-
stored to those, who were so anxious for his safety,
and for whose spiritual welfare he was so deeply con+
cerned.—H. ]
Ver. 23. There greets [salutes] thee, &c,
The same persons are mentioned here as in Col. iv.
10-14, with the exception of Jesus Justus, whose
name is omitted because perhaps he was not present
at that moment. The salutation is addressed person-
ally. to Philemon. [This explains why Philemon is
not saluted in the Epistle to the Colossians: it wag.
unnecessary, as that Epistle and this were received
at the same time,—H.]—BEpaphras, who as a fellow
24
THE EPISTLE OF PAUL TO PHILEMON.
captive of Paul is mentioned before the other breth-
ren, is the same perhaps as Epaphroditus, named in
Phil. ii. 25. [The names, it is true, may be inter-
changeable (see WINER, Realwérterbuch, 1, p. 331);
but in this instance they seem to designate different
persons. It is against the supposed identity, first,
that Epaphras belonged to Colossz (Col. iv. 12), and
had come thence to Rome (Col. i. 7), whereas Epa-
phroditus belonged to Philippi, and had been sent to
Paul with the contributions of the church there
(Phil. ii, 25); and second, that, as these facts indi-
cate, the former had his circuit of labor in Phrygia
or Asia Minor (Col. iv. 13), but the latter in nortb-
ern Greece or Macedonia. Neander thinks (Pflanz-
ung ii, p. 292) that Epaphras was founder of the
church at Colosse (supposing from Col. ii. 1 that
Paul was never there). This Epaphras, at all events,
was a faithful preacher of the gospel (Col. i. 7,
διάκονος τοῦ Χριστοῦ), and, as we see from this
passage, was now a sharer of Paul’s captivity at
Rome. He was a fellow-captive (ovvaixuddwros),
not in a figurative sense, but literally, as would ap-
pear from his being named apart from the fellow-
laborers (συνεργοί), and from the subjoined ἐν
Χριστῷ ᾿Ιησοῦ; in Christ Jesus, which defines the
sphere in which he bore this character. Under what
circumstances be was imprisoned, is unknown. He
may have been held as a witness for the prosecution
against Paul, or may have been arrested on his own
account as a Christian.
Ver. 24, Mark is supposed to be John Mark,
the writer of the second Gospel, and Paul’s com-
panion on his first missionary tour as far as Perga
(Acts xiii. 13). We learn from Col. iv. 10 that
Mark was expecting, ere long, to greet the Colos-
sians in person.—Aristarchus, another of Paul’s
associates, was a Macedonian (Acts xix. 29), who, at
@ later period, accompanied him on his voyage to
Rome (Acts xxvii. 2). As he is classed here among
ithe fellow-laborers (συνεργοί), he appears to be called
fellow-captive (συναιχμάλωτος) in Col. iv. 10, be-
cause he made himself the Apostle’s voluntary com-
\panion in his exile. To remember the brethren in
‘their bonds, was accounted the same thing as being
‘bound with them (συνδεδεμένοι); see Heb. xiii. 3.
‘Some think that he may have been put in prison
.after this letter to Philemon was written. The inter-
val between this and the letter to the Colossians was
very brief, and renders that barely possible. Whe-
‘ther Lake is mentioned because he was known at
‘Colose personally, or by name only, is uncertain.
The traces of him in the Acts never lead him ap-
parently into that region. He and Demas are
named together also in Col. iv. 14. We look into
the prison again, after a few years, and but one of
these two friends is watching at the side of the
Apostle. Paul wrote bis Second Epistle to Timothy
during his last captivity at Rome, and then he re-
cords (iv. 10, 11): ‘ Demas has forsaken me, having
loved this present world: only Luke is with me.”
We are reminded of Keble’s words in his Hymn on
Bt. Luke:
“Vainly before the shrine he bends
0 knows not the true pilgrim’s part :
The martyr’s cell no safety lends
To him who wants the martyr’s heart.”—H.]
Ver, 25. The grace of our Lord, &. A
parting salutation, like that in Gal. vi. 18, is directed
here in plurali to the whole church in Philemon’s
bouse. [The ,pronoun in κυρίου ἡμῶν, our Lord.
‘bearer) Onesimus.
refers to the common Lord of all believers. Μετὰ
τοῦ πνεύματος ὑμῶν, with your spirit, is more impas.
sioned than ἡμῶν simply, and springs naturally out
of the affectionate tone of the letter. It is the form
of benediction not only in Gal. vi. 18, but in 2 Tim.
iv. 22 and Phil. iv. 28, according to the tr.xt of some
copies. Ὑμῶν is coextensive with bus ‘n ver. 22,
i. e., those addressed in the letter, Ὁ
One of the oldest subscript notices is πρὸς Φιλήμονα
ἐγράφη ἀπὸ Ῥώμης διὰ ᾿Ονησίμου, 7. €., It was writ
ten to Philemon from Rome through (as the
This notice states undoubtedly
what is true respecting the destination of the letter,
and the place where it was written. Being ancient,
though of course not from the hand of Paul, it has
some value as a confirmatory argument in respect to
the genuineness and origin of the Epistle. Kiister
and Mill mention two manuscripts, which record at
the end that Onesimus had his legs broken on the
rack or the cross at Rome, and so gained the rewards
of martyrdom. And with this thought, not, perhaps,
historically confirmed, but so entirely in harmony
with the vicissitudes of that age of the first confes-
sors, we may turn our eyes from this record of lowly
life on earth, upward to the scene where the Lord’s
servants, though they may have been the slaves of
men, are exalted and ennobled forever on thrones
which He has prepared for them.—H. ]
DOCTRINAL AND ETHICAL.
1, An awakened zeal for the emancipation of the
slaves is one of the happy signs of our times. The
spirit of Wilberforce has arisen not only in England,
but on ‘he continent of Europe and in the New
World. The anti-slavery literature of the day (6. 9,
“Uncle Tom’s Cabin”) is one of these indications,
[But what shall we say now! How speedily have
the signs given place to fulfilment! When God's
time for interposing came, it was not so much zeal
for the extinction of slavery, as for its extension and
perpetuation, which was to prove the cause of its
overthrow, The same hand that riveted the chains
of the slave, also shattered them in pieces. ‘ This
is the Lord’s doing, and it is marvellous in our
eyes.”"—H.]
So much the more valuable is an apostolic writing
of Paul, out of which so much may be learned for
dealing with the question above referred to. The
letter to Philemon serves to show how the Apostle,
on the one hand, would not violently destroy a legal
right of property [Z. e., as an individual in opposition
to the government or State]; while, on the other, he
defends and preaches principles, by the just and
equal application of which, slavery loses all that is
harsh and unchristian, and at Jast becomes inevitably
extinct. With such an operation a revolutionary
interference with the different arrangements and
classes of social life is made unnecessary. [Thus it
was, as Dr. Wordsworth remarks (St. Paul's Epis
tles, p. 828), “ by Christianizing the master, that tho
gospel enfranchised the slave. It did not legislate
about mere names and forms, but it went to the root
of the evil—it spoke to the heart of man. When
the heart of the master was filled with Divine grace,
and was warmed with the love of Christ, the rest
would soon follow. The lips would speak kind
words; the hands would do liberal tkings. Every
Onesimus would be treated by every Philemon as¢
beloved brother in Christ.”——H.]
VERSES 22-25.
2
2. It affords us an important help for under-
standing und appreciating this letter, if we compare
it (see Introduction, p. 9) with the extant letters of
C. Plinius Cecilianus Secundus. The first of these
(Lib, ii. 21) is as follows-
“©. Plinius Sabiniano suo S.
“ Libertus tuus, cui succensere te dixeras, venit
ad me, advolutusque pedibus meis, tamquam tuis,
hesit. Flevit multum, multumque rogavit; multum
etiam tacuit: in summa, fecit mihi fidem peenitentiz.
Vere credo emendatum, quia deliquisse se sentit.
Irasceris, scio: et irasceris merito, id quodque scio:
sed tunc preecipua mansuetudinis laus, cum irze caussa
justissima est. Amasti hominem, et spero amabis:
interim sufficit, ut exorari te sinas. Licebit rursus
irasci, si meruerit, quod exoratus excusatius facies,
Remitte aliquid adolescentiz ipsius, remitte lacrymis,
remitte indulgentiz tue: ne torseris illum, ne tor-
seris etiam te. Torqueris enim, quum tam lenis
irasceris, Vereor, ne videar non rogare, sed cogere,
si precibus ejus meas junxero. Jungam tamen tanto
plenius et effusius, quanto ipsum acrius severiusque
corripui, destricte minatus nunquam me postea roga-
turum. Hoc illi, quem terreri oportebat, tibi non
idem. Nam fortasse iterum rogabo, iterum impetra-
bo: sit modo tale, ut rogare me, ut prestare te
deceat. Vale.”
[It is not easy to transfer the peculiar elegance
of this composition to another language. The follow-
ing version (taken from an anonymous source) pos-
sesses at least the merit of being somewhat close to
the original, There may be a doubt respecting the
exact force of two or three expressions :]
τ, Plinius to his friend Sabinianus, Greeting:
“A freedman of yours, whom you had said you
were angry with, came to me, and, prostrating him-
self at my feet, as if at your own, clung to them.
He wept much, and begged much; much of the
time, too, he was silent; in fine, he gave me a confi-
dence of his penitence. I believe him to be truly
amended, because he is sensible that he has been
delinquent. You are angry, I know; and you are
angry with reason; that, too, I know; but the glory
of clemency is greatest, when the cause of anger is
most just. You have loved the man, and I hope
will love him; meanwhile, it is sufficient that you
suffer yourself to be entreated. You shall be at lib-
erty to be angry again, if he should deserve it;
which, having shown yourself exorable, you will the
more excusably do. Remit somewhat to his youth,
remit somewhat to his tears, remit somewhat to your
own indulgent disposition; do not torture him, lest
you torture also yourself; for you are tortured,
when, lenient as you are, you are angry. I fear lest
I may seem, not to ask, but to compel, if to his
prayers I add my own. Nevertheless, I shall add
them the more fully and freely, inasmuch as I have
sharply and severely reproved him, having strictly
threatened never hereafter to intercede with you.
This (I said) to him, whom it was proper to alarm,
but not the same (do I promise) to you (viz., that
I will not ask again). For, perhaps I shall again
ask, and again obtain; let it be only such as it
may become me to ask, and you to grant. Fare-
well.”]
It appears from a subsequent letter, that this re-
quest of friendship was favorably received. Pliny
writes again with reference to the same subject :
“Bene fecisti, quod libertum, aliquando tib.
carum, reducentibus epistolis meis, in domum, in
animum recepisti. Juvabit hoc te, me certe juvat,
primum quod te talem video, ut in ira regi possis,
deinde quod tantum mihi tribuis, ut vel auctoritati
mez pareas, vel precibus indulgeas,” &c.
[‘‘ You have done well in receiving back to your
house, your heart, a freedman once dear to you, ir
compliance with my letters. This will gratify you—
it certainly does me—first, that I see you to be one
who can be governed in anger; in the next place,
that you concede so much to me as either to obey
my authority or to yield to entreaties,” &c.—H.]
Though this case was that of a libertus, and not
a servus, so that there was no actual sending back
of a fugitive, but only a reconciliation between the
freedman and his master, vet it is evident. from a
comparison of the two letters of Pliny with that of
Paul, that transactions like the one before us often
took place in ancient times; and that the Apostle
planted himself on a right and a feeling entirely
human in his appeal to Philemon in behalf of Onesi-
mus. At the same time, it is evident that the mo-
tives which he employs as a Christian to incite Phile-
mon to perform this duty of love, are far nobler and
stronger than those which the philanthropic Roman
could urge from his position, when he stood forth ag
precator.
3. The letter to Philemon is a valuable contribu-
tion to our knowledge of the character of Paul, and
a striking proof how great a proficient he himself
was in the practice of the love which he so highly
commends in 1 Cor. xiii. It is the apparently little,
in fact, which reveals here the truly great. What
he says in this letter, as well as what he omits, is
alike and specially adapted to the attainment of the
object at which he aims. (See the exegetical re-
marks.) What delicacy not only in conduct, but in
speech and thought, is manifest here, and at the
same time what hearty earnestness in the cumulative
force of his plea in behalf of the fugitive! Yet
here, too, he denies by no means his incontestible
authority. The thought comes out almost in spite
of himself, as it were, between the lines of the
Epistle: he who bows himself as a suppliant before
Philemon, can as God’s messenger place himself
above him. Though he requests now for love’s
sake, yet he has great boldness (if he would use it)
to enjoin and require that which is right. He does
not mention, indeed, his apostolic rank; but he
cherishes the lively confidence that his friend will
obey him, if he speaks in the spirit of his Master
(ver, 21); and he terms himself a gift of grace (ver,
22) if he is restored to the believers in answer to
their prayers. On the other hand, he stoops as low
as possible, even to the deep-sunken Onesimus, and
with an altogether different feeling in his heart from
that with which Pliny pities the guilty libertus of
Sabinianus. In all this the Apostle shows how faith
bears in itself the power of a true refinement, a cule
ture of heart and character such as need not shrink
for a moment from comparison with the boasted
model of antiquity (Pliny), and, while it mounts 80
much higher, includes the homo sum, nil humant a
me alienwm, in the evident sense of the words, [Dr
Newman (quoted in Howson’s Lerturss,.p. 78) says.
26
THE EPISTLE OF PAUL TO PHILEMON.
‘There is not any one of those refinements and deli-
eacies of feeling, which are the result of advanced
civilization, not any one of those proprieties and
emnbellishments of conduct, in which the cultivated
intellect delights, but Paul is a pattern of it, in the
midst of that assemblage of other supernatural ex-
cellencies which is the common endowment of apos-
tles and saints.”—H. ]
4. The history of Onesimus is a pertinent exam-
ple of the power of Divine grace, and of the activity
of that all-comprehending Providence which is so
entirely special as well as universal. His experience
is that of the lost son who was sunk in deep misery,
but was rescued in a wonderful manner. He had
gone to Rome, in order to find there a safe place of
refuge, but finds in Paul, whom he apparently meets
by accident, a guide in the way of eternal life, and
from a slave of sin becomes at the same time a pris-
oner and freedman of Christ, Another debt still
which rests upon him is cancelled besides that for
which Paul stands as surety with his offended mas-
ter; and the temporal loss of Philemon became for
both master and servant an eternal gain. Here
again the Apostle’s word is verified (Rom. xi.
33-36): ‘“O the depth of the riches both of the
wisdom and knowledge of God! how unsearchable
are His judgments, and His ways past finding out!
For who hath known the mind of the Lord, or who
hath been His counsellor? Or who hath first given
to Him, and it shall be recompensed unto him
again? For of Him, and through Him, and to Him
are all things: to whom be glory forever. Amen.”
5. This little Epistle serves also an apologetic
purpose, which adds not a little to its value. The
criticism of the Tiibingen school affirms still that
only four Epistles of Paul at the utmost (Romans,
1 and 2 Corinthians, Galatians) are raised above all
doubt of their genuineness, We will go still fur-
ther, and for a moment assume that we must even
give up these four, and that, instead of them, we
have left to us only this short letter to Philemon,
Is it not remarkable, that even out of this brief let-
ter relating to a private affair the main contents of
the apostolic gospel may in substance be derived ?
As regards the person of Christ, Paul names Him
here also κύριος, the same appellative, therefore,
which is given to Jehovah in the Old Testament.
He implores grace and peace from Him no less than
from the Father. So, too, as faith elsewhere is re-
quired toward God, here it is as exercised toward
Christ ; and at the close, it is His grace alone to
which Philemon is commended. Truly, no founda-
tion-stones for a Socinian or Arian Christology. The
way to eternal life also is no other than that which is
elsewhere pointed out to us. Philemon is praised
on account of his faith, and the significant expres-
sion in Christ Jesus occurs here oftener than any
other, And that conversion is absolutely insepara-
ble from this faith,—how clearly does this appear
from the little which Paul says respecting Onesimus !
He does not appeal to good resolutions which per-
haps the fugitive has formed; he has not merely a
quict hope that he has become a better man: no,
it is as a new creature whom he bimself has begot-
ten in his bonds, that he sends him back to his mas-
ter. It is only as one converted, that Onesimus is
now useful» that he has become a brother, is now
united forever with Philemon. All this confirms the
truth of the word: ‘Therefore, if any man be in
Christ, he is a new creature” (2 Cor. v.17). And,
finally, could the fruit of faith and conversion, the
love which embraces all, and never perishes,—could
it be made more strikingly manifest than in this
brief private letter! So this entire Epistle, brief as
it is, is a new witness to the truth of the declara
tion: “The gospel a power of God unto salvation
through faith ” (Rom. i. 16). ἢ
6. In the same impressive way this letter sets
before us what the communion of the Holy Spirit is,
and how much this communion may effect. In a
prison the Apostle feels himself happy ; and pre-
cisely there where one would expect to find so many
endless causes for complaint, joyful thanksgiving is
the offering of his-lips. While he bears tpon his
heart the needs of the whole Jewish and heathen
world, there is still room in his heart for a single
fugitive slave, whom he commends with the warmest
love, and at the same time, though without wishing
it directly, he by his own conduct presents himself
as the most shining example of love to those whor
he incites to proofs of love. Among the inmates of
the house of Philemon, on the other hand, by the
presence again of the same spirit, a church has been
founded, of which the different members form the
living members,—a church, the like of which there
has never been in the heathen world. Between this
family at Colosse and that prisoner at Rome exists
an inner community of faith, love, and prayer, by
which their hearts meet each other and flow to-
gether, although as to the body they are separated
by seas and mountains. Is not all this an excellent
proof of what the fellowship of the Holy Spirit
(κοινωνία τοῦ ἁγίου πνεύματος) avails in houses and
hearts (tn Héusern und Hertzen)?
4. ‘“ Just as Christ has done for us toward God,
so Paul does for Onesimus toward Philemon. For
Christ also has emptied Himself of His right, and
with love and humility overcome the Father, so that
He must lay aside His anger and right, and receive
us to favor for Christ’s sake, who so earnestly repre-
sents us, and receives us so heartily to Himself. For
we are all like Onesimus, if we believe” (LurHer’s
Preface).
8. What is said of Onesimus, that before his
conversion he was very unprofitable, but afterwards
was very profitable, applies still, mutatis mutandis,
to every converted sinner.
HOMILETICAL AND PRACTICAL.
Paul, a striking illustration how free a bondman
of Jesus Christ can be.—The imprisonment of Paul,
alleviated by the power of faith, love, and hope—
The Christian household: 1. Its constituents; 2. ita
privileges ; 3. its enjoyments.—'‘ See how good and
pleasant it is for brethren to dwell together in
unity”? (Ps. exxxiii.).—Christians are called to be
partners in a common warfare.—Peace: 1, The high-
est gifl of grace; 2. a gift of grace; 3. a gift which
we cannot heartily and earnestly enough desire for
one another.—Intercession for others a duty of
Christian love.—‘ Pray for one another” (James τ,
16): 1. The power; 2. the right; and 8. the reward
of this command.—The good which we hear of oth
ers should incite us not to praise them in their pres-
ence, but to glorify God.—Faith in Christ and love
toward all the saints in the nature of the case insepa-
rable from each other.—No happier fellowship than
the fellowship of faith.—It is not enough that there
be faith in us; it must also show itself efficient. —
Per fidem ad intellectum.—The life of living faith e
VERSES 22-25.
Pa)
service of love to the saints—How much more de-
sirable is it also now for the servant of the gospel to
request through love, than to command in a lofty
tone.—How well does this principle, viz., that of be-
seeching ‘‘for love’s sake” (ver. 8, &.), agree with
the spirit of the gospel and of Protestantism; comp.
2 Cor. i, 24.—Agreement and diversity between the
authority of the Apostles and that of later teachers.
—Even in sad times God sometimes gives to His
own fairer days: to the imprisoned Paul He gives
Onesimus as a son.—How far it can still be said of
every converted sinner: formerly unprofitable, but
now profitable-—Justice and love united in Paul in
a remarkable manner.—‘‘ Pectus est, quod disertos
facit."—Not all that the Christian might perhaps
wish to do, and in strict right could do, may he
therefore do.—[Rev. J. Trapp: Posse et nolle no-
bile est. He that goes to the utmost of his chain
may possibly break a link. Concedamus de jure ut
careamus lite. Part with somewhat for peace’ sake
(Augustine),—H.]—The truly good, in the eyes of
God also, is that which is done not by constraint, but
willingly.—Good educed out of evil, under God’s
guidance (Gen. 1. 20).—Brief separation even for
the Christian the way to eternal reunion.—In Christ,
a slave brought to true freedom, a freeman bound in
the chains of love and obedience.—Paul, the pat-
tern of a conscientious soul-seeker, and such toward
Philemon while he pleads the cause of Onesimus.—
True love, when required, ready also to make sacri-
fices.—The true Christian called to be honorable and
scrupulously faithful in the little as well as great.—
Towards no creature have we higher obligations than
toward those to whom, next to God, we owe the life
of our souls (ver. 10).—[Rev. J. Trapp: Even Alex-
ander could say that he owed more to Aristotle
that taught him, than to Philip, that begat him.—H.]
—tThe Christian’s calling to heighten the earthly joy,
especially of suffering servants and friends of the
Lord.—The power and the limit of Christian confi-
dence ; comp. 2 Cor. vii. 16.—The duty of Christian
hospitality (ver. 22).—Intercession for others at the
game time a source of the richest blessing for our-
selves.—How the grace of Christ binds together
nearts, even though time and space keep them asun-
der.
Srarxe: Laney Op.: Anti-Christian Rome (see
Rev, xvii. and xviii.) still does that which heathen
Rome did; and Paul bas yet many brethren among
the witnesses of the truth who are in chains and
bonds for the name of Christ. That the Lord suf-
fers all this to take place belongs to the mystery of
the cross,—Children of God have among them no
name which recognizes more distinctly the ground
of their common kindredship, or is dearer to them-
selves, than the name of brethren! But how few
are such true brethren in spirit! All public teach-
ers call one another by this name; but notwithstand-
ing the outward appellation, how far from the reality
are they for the most part; so that Paul and Timo-
thy, if they should come among such, would not
recognize them as brethren.—Paul acknowledged his
own weakness, since he did not trust himself to do
everything alone, but employed others also, humble
persons, for the service of the church. So at the
present day there are such true helpers, out of the
teacher’s office, in other situations, who make it a
joy to themselves to assist in various ways to pro-
mote the honor of God.—A Christian should no
more be ashamed of the bonds of Christ, than a sol-
dier is of the wounds which he has received in bat-
tle.—Teachers especially should not shun to confirm
their testimony by suffering.—Christians are work
ers, and not idlers.—Paul terms Apphia the beloved
as well as Philemon, which shows that they lived in
holy wedlock, and both feared God.—Women art
often the instruments of winning unbelieving hus
bands to Christ: how much more can they be help.
ers to strengthen those who believe, and encourage
them in what is good.
OstanpER: The preacher’s office is a spiritual
knighthood, by which Christ’s kingdom is enlarged,
but that of Satan assaulted and destroyed. So Chris.
tians also are fellow-combatants, who by hearty
prayer help forward the kingdom of the Redeemei.
—It is a duty which rests on all fathers of families,
so to instruct those under them in the knowledge of
God, that their house may rightfully be named a
church.—Every one should strive that the house in
which he dwells may be a Bethel, a house of God,
and not a Bethaven, a house of sin.—Grace and
peace belong together, and cannot be separated.
Lanai Opp.: Paul teaches by his example that
one may mention particular persons and churches by
name in prayer before God. If the Apostle had not
been in the true spirit of love, it would have been
irksome to him to repeat so many names when he
prayed. This intercession is a special part of the
communion of the saints, and secures this blessing, that
we may have in return the comfort of the prayers of
other Christians, and especially of the great interces
sion of Christ: for we are often in such circum.
stances that we can hardly pray ourselves.—Hast
thou, believing Christian, no lands, goods, money,
friends of thine own, yet thou canst call God thy
possession, and sing witb David (Ps. xvi. 5, 6):
“The Lord is the portion of mine inheritance, and
of my cup: Thou maintainest my lot. The lines
are fallen unto me in pleasant places; yea, I have a
goodly heritage."—Children of God hear the praise
of another not only with patience, but with pleasure,
and praise the Lord for such grace; comp. ver. 4
and Gal, i, 28, 24.
Hepincer: Faith without love is only a conceit,
and love without faith is a mere work of nature.—
Bibl. Wiirt.: He who loves one and hates another,
has nota pure love, but is partial (Jumes ii. 1).—
Believers have much good within them, and much
also externally among them. God be praised, who
creates and works all good everywhere.—Believers
have, in their suffering, no better consolation than
that which they receive from the love and good con-
duct of others.—Under trials of the cross, God
raises up a Philemon to refresh the believer, or a
Simon to bear the burden with him.—[Onesiphorus
sought out the captive Paul at Rome, and “was
not ashamed of his chain,” and had as his reward
the prayers of an Apostle (2 Tim. 1. 16).—H.]—
He who bears the teacher’s office, should reprove and
teach, not in his own name, but in the name of
Jesus Christ.—Love binds together more than com-
mands.—Christian prudence requires that we con-
sider not only what is allowed, but also what is use-
ful (ver. 8; 1 Cor, x. 23),—An old man, long tried
in the service, who still follows Christ and suffers
persecution on that account, deserves, above others,
that we honor and obey him (1 Tet. v. 5).—[Rev. J.
Trapp: Old age and honor are in the Greek tongue
very near akin: γῆρας «εὐ γέρας. The old, when
found in the way of righteousness, are like flower«
which have their roots perfect when themselves are
withering ; like roses, that keep a sweet fragrance
28
THE EPISTLE OF PAUL TO PHILEMON.
‘« though they lose their color.—H.]—The sufferings
of a servant of Christ should increase rather than
diminish the respect due to him.—Teachers have a
hearty affection for those who have been won to
Christ through their labors,
Hepincer: A sinner converted— where? In
bonds. Happy change! Deed worthy of all
praise! Such is the power of God’s love, and
the love of a true teacher, The former receives
willingly the penitent offender; the latter seeks
to save the lost on every occasion, most of all in
prison, in the face of death itself—Bid/. Wirt. :
Men may bind and fetter the body, but the word
of God cannot be bound (2 Tim. ii, 9).—No place
is so inconvenient that one should not find an op-
portunity to speak or write a word of exhortation
(Acts xxviii, 31). Christ preached on the cross,
and converted a malefactor.—In what was Onesimus
useful to Paul? (1.) In this, that he made him happy
by his conversion ; (2.) because he served him with
Christian fidelity in the bonds of the gospel (ver. 18) ;
(3.) Onesimus could now, by his consolation, quick-
en and support the Apostle after the example of
the Romans (Rom. i. 12).—If sin has been strong in
a man before conversion, grace must be still stronger
after conversion.—Grace must be acknowledged in
the poor as well as in the rich; faith suffers no re-
spect of persons, The diamond retains its lustre,
though it lie on a dunghill.—tIn the church there
should be a mutual codperation between the highest
and the lowest members (1 Pet. iv. 10).—Though
servants of the gospel are bound, the gospel has yet
a free course (Phil. i, 14).—[Judson had hardly be-
gun his labors in Burmah, before he was cast into
prison, and was kept six months in three pairs of
fetters, two months in four, six months in one, and
was two months a prisoner at large. And to-day
Burmab has the Bible in its own language; church-
es are springing up in every province, and native
preachers are the pastors and missionaries. We
may already count the converts, who are the fruits
of this fettered ministry, by thousands and tens of
thousands.—H.|—Harmony of will between believ-
ers is praiseworthy and beautiful, and serves to edify
and establish in the Lord.—God sometimes takes
away a little comfort, that He may give back to us
one better and more abiding.—Spiritual fellowship
and union have a great advantage over that which is
natural.—In the kingdom where Christ is Head and
King, all distinction ceases, and in the body of
Christ the greatest has no more dignity on worldly
grounds than the least.—A great saint in his humil-
ity will be no more than one who stands far below
him (Luke xxii, 26).—He who sincerely loves Christ,
loves Him as well in Onesimus as in Paul; and he
who does not love him in Onesimus, does not love
bim in Paul,
Cramer: Every Christian should pray for every
other, and take him to his heart, not in word merely,
but in deed. If it were possible to save him at that
expense, his own blood—life itself—should not be
grudged.—[Some of the Moravian missionaries sold
themselves into slavery, that they might preach to
slaves.—H.]
Hepincer: True love is prodigal. Mark you
what I mean? It gives, lends, promises, is often
willing, if good may be done, to be cheated.— Bibl,
Wiirt.: Tt is a sacred obligation which binds the
convert to him who has converted him, and cannot
be discharged by worldly goods (Gal. vi. 6, 7).—
“ood and drink cannot so refresh a hungry man, as
the true teacher is refreshed when he sees his word
bringing forth fruit in others.—Believers stand in
the closest and most intimate communion with
Christ: they in Him, and He in them, and with al.
their works (John xvii. 21-23). ᾽
Srarke: There must be confidence and trust in
all prayer and petition: doubting obtains nothing
(James i, 6, 7).—Bibl. Wiirt.: Sincere love does
more good than is desired (ver. 21): it lets its rivu-
let flow more richly than the thirsty need (2 Cor,
viii. 8, 4).—Every one should so exemplify hig
Christianity, as not to cause others, especially honest
teachers, to be put to shame for the good opinion
which they have formed of him (2 Cor. ix. 3, 4).—
Christians should be lovers of hospitality (Heb. xiii,
2); should also entertain and assist preachers (Matt,
x, 14),—An honest teacher is a gift of God’s grace
(Eph. iv. 8-11).—It is a great consolation, if we are
put in prison, that it is not for any misdeed, but the
testimony of Christ.—The preacher’s work is heavy
to bear; happy they who have true helpers !—In the
matter of Christianity, all depends on the grace of
the Lord Jesus; Christ all and in all (Col. iii, 11).
Lisco (vers. 1-7): In what way a Christiar
seeks to make.a request heard by a Christian (ver,
9).—How the communion of saints consists in the
common unity of a faith which is active in love.—
An acknowledgment of the good which we have in
Christ, an important means of strengthening faith.
(vers, 8-10).—From what motives Paul desires the
pardon of Onesimus.—The work of redeeming love:
(1.) It seeks the lost sinner; (2.) it represents him
with the Father ; (8.) it brings him back to the arma
of the Father.—Interceding love: (1.) How love
prays; (2.) what it secures,—Christians left to act
freely (ver. 14), and yet bound to each other as
brethren ; and, because they trust in Christ (ver. 5),
may trust each other (ver. 21).
Lavater (Sermons on the Epistle to Philemon,
St. Gallen, 1785, in two volumes): The different
kinds of greetings and salutations: (1.) Joab-greet-
ings and Judas-kisses ; (2.) greetings of derision and
scorn; (3.) cold, empty-hearted greetings; (4.) greet
ings and wishes of natural love ; (5.) Christian greet.
ings—Partmer: Theme for a funeral discourse (ver.
15).—F. W. Krummacuer (Sabbathglocke, 1, 8. 209):
a sermon on the whole Epistle, with the theme:
Primitive Christianity—What this letter teaches:
(1.) Concerning the person of Christ; (2.) concern-
ing the salvation of the world; (3.) the way of sal-
vation; (4.) the kingdom of Christ; and (5.) the
authority of the apostolic word.—J. J. Van OosTER-
ZEE: The Epistle to Philemon an important contribu.
tion: (1.) For our Christian knowledge, (a) respect-
ing a little church, (4) respecting a great Apostle,
(c) respecting a relation altogether peculiar, which
existed between the two; (2.) for our Christian
faith, (a) in the operation of God’s providence, (ἢ
in the divinity of the gospel, (c) in the powerfu
working of the Holy Spirit; (8.) for our Christian
life, and especially (a) for our personal, (¢) for ou
domestic, and (6) for our social or common life.
Rocnar (ver, 4): “La disposition de rendre
grace 4 Dieu pour les autres est une des marques
des plas sires de la charité. Dans les actions de
grace, que nous rendons pour le bien, que Dieu
nous fait ou qu'il fait par notre moyen, il peut facile
ment se glisser un sentiment d’égoisme ou d’orgueil,
Mais quand nous pouvons sinctrement rendre grace
ἃ Dieu pour les dons, qu’l a fait ἃ nos frires, lore
méme que ces dons nous laissent en arriére de ceux
VERSES 22-25, ος
ε
auxquels ils ont été accordés, alors nous pouvons
croire, que nous avons véritablement la charité, qui
nest point envieuse, et que nous avons vraiment a
cour Yavancement du regne de Dieu, puisque nous
sommes aussi contents de le voir dans les autres et
par les autres, qu’en nous et par nous.”
[Translation : ‘‘ The disposition to give thanks to
God for others is one of the surest marks of a true
love, or charity, In the giving of thanks, which we
render for good which God does to us, or which He
does through our means, it is easy for a feeling of
egoism or of pride to insinuate itself. But when we
are able to give thanks to God for the gifts which
He has granted to our brethren, even when these
gifts cause us to fall behind those on whom they are
bestowed, we may then believe that we have truly
the charity which envies not, and that we have sin-
cerely at heart the advancement of God’s kingdom,
since we are as content to see this take place in oth-
ers and by others, as in us and by us.—H.
Kine: Onesimus was a servant (Anecht), and
became a brother beloved, and yet remained a ser-
vant in the Lord Christ Jesus, Christianity does
not abolish the differences of external condition.
The sacred rule in regard to such relations is that
laid down in 1 Cor. vii, 20-24, What Christianity
requires, is: Let every one command in Christ, and
let every one obey in Christ. Where the command-
ing and the obeying are in the Lord, the command-
ing and the obeying easily adjust themselves to each
other. But how seldom do we find such a beautiful,
happy household! Alas, the commanding and the
obeying in the Lord have become so rare among us,
because so many masters and so many servants have
broken away from the Lord, from the purity of the
faith, &c.—These Bible-lessons are especially rich in
illustrative examples from the history of the church
and of missions. In the annals of the latter particu-
larly, the practical pastor will find striking parallels
to the history of Paul and Onesimus.
[Relation of this Epistle to Slavery—-On the
relation of this Epistle to the subject of slavery, the
following opinions represent the general sense of
Christian writers :
Neanper: ‘‘ Among those social relations which
were alien to the nature of Christianity, and which
Christianity found existing at the time of its first
propagation, belonged slavery. By the estrangement
of humanity from God, its original unity was disturbed.
Mankind, destined to be one, split asunder into a mul-
titude of nations, each striving to assert itself as the
whole, and each taking an opposite direction to the
other in its course of development. Thus the con-
sciousness of possessing a common human worth was
lost ; and it became possible for man to be placed in
that relation to his fellow in which nature alone
should stand to humanity, and bis own nature to the
individual. A relation so unnatural could find its
justification only by assuming the position, that the
difference among nations, which took place at a
later period, and originated in sin—that difference,
by virtue of which there exists so great a disparity
of intellectual and moral power, was something
* original. Hence men could no longer recognize the
fundamental identity of human nature, and believed
one class destined by nature itself to be the tools of
another, and without any will of their own, Thue
was this relation a necessary result of the position
held by antiquity, when state and nation constituted
the absolute form for the realization of the highest
good; and thus it could happen that the nation
which was most ardent for civil liberty, still em
ployed thousands only as slaves, And though theit
situation was often rendered more tolerable through
the influence of manners and the pure sentiments of
humanity—which, breaking through unnatural re-
straints, would introduce heartier fellowship between
master and slave—yet the contradiction between this
whole relation and man’s essential dignity could not
be thus set aside; and in general it atill continued
to be the habit to regard slaves, not as men gifted
with the same rights as all others, but as things. . . .
“But Christianity brought about that change in
the consciousness of humanity, from which a disso.
lution of this whole relation, though it could not be
immediately effected, yet, by virtue of the conse-
quences resulting from that change, must eventually
take place. This effect Christianity produced, first
by the facts of which it was a witness, and next by
the ideas which, by occasion of these facts, it set in
circulation. By Christ, the Saviour, belonging to all
mankind, the antagonisms of men resulting from sin
were annulled; by Him the original oneness was
restored, These facts must now continue to operate
in transforming the life of mankind. Masters, as
well as servants, were obliged to acknowledge them-
selves the servants of sin, and to receive in the same
manner, as a gift of God’s free grace, their deliver-
ance from this common bondage—the true, the high-
est freedom, Servants and masters, if they had be-
come believers, were brought together under the
same bond of a heavenly union, destined for immor-
tality ; they became brethren in Christ, in whom
there is neither bond nor free, members of one
body, baptized into one spirit, heirs of the same
heavenly inheritance. Servants often became teach-
ers of their masters in the gospel, after having prac-
tically exhibited before them the loftiness of a
divine life, which must express itself even under the
most constraining of relations, and shine forth the
more conspicuously from the contrast. The masters
looked upon their servants no longer as slaves, but
as their beloved brethren; they prayed and sang in
company ; they could sit at each other’s side at the
feast of brotherly love, and receive together the
body of the Lord. Thus, by the spirit and by the
effects of Christianity, ideas and feelings could not
fail of being widely diffused, which were directly op-
posed to this relation, so consonant with the habits
of thinking that had hitherto prevailed. Christian-
ity could not fail to give birth to the wish, that every
man might be placed in such a relation as would
least hinder the free and independent use of his in
tellectual and moral powers according to the will of
God. Hence the Apostle Paul, speaking to the servant,
says (1 Cor. vii. 21) ‘If thou mayst be made free,
use it rather.’ Yet Christianity nowhere began with
outward changes and revolutions, which, in all cases
where they have not been prepared from within,
and are not based upon conviction, fail of their salu-
tary ends. The new creation to which Christianity
gave birth, was in all respects an inward one, from
which the outward effects gradually, and therefore
more surely and healthfully, unfolded themselves to
their full extent."—History of the Christian Re-
ligion and Church, vol. i., p. 267 sq., Dr. Torrey'a
“Translation.”
Rev. F. Ὁ. Maurice: ‘‘ Christianity,’ said Mr
Canning, in one of the debates upon the emancipa
tion of the West Indian slaves, ‘grew up amidst the
scenes of tyranny which are described in the Sixtk
Satire of Juvenal. It recognized the institution of
30
THE EPISTLE OF PAUL TO PHILEMON.
slavery. How can it be said to be essentially ad-
verse to that institution?’ This question ought to
be fairly met. What is the answer? The Hpistle
to Philemon, I think, supplies it. St. Paul, in his
letters to the churches, had not proclaimed that
slaves were free from their masters—had not insisted
on masters dismissing their slaves; he had simply
said that they were brothers. Here he explains that
position. He calls upon a master to receive back a
runaway slave, as both a servant and a brother. He
might, he says, command him to do this as an Apos-
tle; but he begs it for the love of Christ, and for
the love which Philemon bears to him, the bondman
of Christ, because such entreaties are mightier than
commands. Here is the method of the Apostle,
and of the Church, for destroying slavery. They
strike at the root of it, by proclaiming that a man
can never be a thing, a chattel. But they strike not
merely at a particular arrangement which has intro-
duced that accursed notion and canonized it, but at
every other which interferes with the recognition
of God’s Fatherhood and Christ’s Brotherhood, and
with the indwelling of the Spirit of Christ in men, to
the end that their true manhood may be called forth
in them.”—Unity of the New Testament, pp. 658,
689.
E, vz Pressensé: “ Christianity is reproached with
not having immediately proclaimed the abolition of
slavery. It is forgotten that it would thus have con-
founded two spheres which it was important for it
always to distinguish, especially at the first steps of
its progress in the world; it would have left the
religious for the civil sphere. It could not enter the
latter without exposing itself to all the perils, fluc-
tuations, and risks of the use of material force.
From a moral, it would become a political power ; it
would abdicate its true royalty, and, for the sake of
a doubtful change prematurely wrought, it would
lose that eternal power of reformation which it pos-
sesses, for the renewal of individuals and of socie-
ties at every epoch. It no more approved slavery
than it approved polygamy and the Roman law of
divorce ; but it sent into the world the principle
which was to abolish these institutions so radically
hostile to the ethics of the gospel, and it defined this
principle with sufficient clearness, in the matter of
slavery, for one to recognize that it morally abol-
ished it, as far as was possible for it, without depart-
ing from its proper domain. At first, the relations
of masters and slaves were regulated in conformity
to the laws of justice. The former were to remem-
ber that they had a Master in heaven, and the latter
to reassert their dignity as men by making their
obedience subjection to God. But more: Paul dis-
tinctly declared, that in Jesus Christ there was no
longer slave, nor freeman ; that is, that every human
being has an equal right before God. The posses-
sion of man by man is, by the same declaration,
immoral, an attack upon the rights of Christ’s re-
deemed, and incompatible with the doctrine of re-
demption, and of equality, which is its result. Nor
was Paul content with stating these principles; he
applied them. His Epistle to Philemon is the virtual
declaration of freedom of the Christian slave. He
returns Onesimus to his master as a brother in the
faith, as his own son, and he demands that he be re-
ceived as himself. Ἐμοῦ τέκνου dv ἐγέννησα, αὐτόν,
τοῦτ᾽ ἔστι τὰ ἐμὰ σπλάγχνα (Phil. 10, 12), Such
words have done more to break the fetters of the
slave than the shouts of revolt and the outbursts of
indignation on the part of the oppressed; for they |
declare that the slave who, yesterday, turned the
mill in the fields, or served his master as a beast of
burden, without ever meeting a look of affection,
now sits with him at the table of love, breaks with
him the bread of communion, and drinks of the
same cup of blessing; he goes through the same
trials and persecutions; he is treated by him as a
brother, as being a member of the same church, If
it is remembered what was their condition some
years before, it will be found that a mighty change,
which was to introduce all the others, has been
wrought. Add to this, that St. Paul was not con-
tent with proclaiming the equality of men before
God in Jesus Christ; he declared positively that the
Christian should be freed outwardly, as he had been
morally. He gives the slave advice not to neglect
the opportunity of escaping from the state of sla
very, as often as it was offered. Ei καὶ δύνασα
ἐλεύϑερος γενέσϑαι, μᾶλλον χρῆσαι (1 Cor. vii. 21),
This advice has great significancy, especially if we
take into account the moderation of language neces.
sary in so delicate a question, which could be ren.
dered social and political by a single imprudent
eran! —Eustotre des Trois Premiers Siécles, ii. pp,
274-276.—H.]
Dr. Scuarr: “Slavery is the robbing an im.
mortal man, created in the image of God, of his free
personality, degrading him into an article of mer-
chandise, a mere machine of his owner, and thereby
hindering the development of his intellectual and
moral powers, and the attainment of the higher end
of his existence. For this heathenism had no reme-
dy. On the contrary, the most distinguished hea-
thens justified this immoral and unnatural state of
things, by assuming an original and essential distine-
tion between the ruling and the serving classes. . . .
Christianity has provided the only means for deliver.
ing man from the inward and most cruel bondage of
sin, the bitter root of all wrong social relations, sla-
very and despotism among the rest, and for the
radical cure, therefore, of the evil in question. It
confirms, in the first place, the Old Testament doc-
trine of the original unity of the human race, and its
descent from a single pair. Then it asserts the per-
fect equality of men in the highest, spiritual view, in
their relation to Christ, who has redeemed all, even
the poorest and meanest, with His blood, and called
them to the same glory and blessedness. In Christ
all earthly distinctions are inwardly abolished. In
Him there is neither Jew nor Greek, bond nor free,
male nor female ; all form one ideal person in lim,
the common Head (Gal. iii, 28; Col. iii, 11) On
the one hand, therefore, the Christian master is a
servant of Christ, with whom there is no respect of
persons, and he ought always to be conscious of this
dependence, and of the responsibility it involves
(Eph. vi. 9). On the other, the slave is by faith a
freedman of Christ, in the blessed possession of the
only true liberty, that of the children of God, and
thus, even though remaining in his bonds, he is
raised above them ; while the richest prince, without
faith, is but a miserable slave of sin and death.
Hence the master should look upon his servant as
also his brother in Christ, and treat him accordingly
(Phil. 16, 17); the servant should obey, not as the
slave of man, but for the sake of the Lord. . . . By
this view the distinction of master and slave is at
once inwardly obliterated and deprived of its sting,
even where it outwardly remains. This we sea
already in the case of Onesimus. For while St. Paui
does not deny the legal relation between master and
VERSES 22-25,
81
slave, he changes it at the same time, by the spirit
of Christian communion, into a free patriarchal ser-
vice, which must necessarily result at last in a change
also of the legal relation. He sent Onesimus back
to Philemon, “no longer as a slave, but as a brother
beloved” (ver. 16), and delicately hinted at his
emancipation. Christianity is so spiritual and uni-
versal, that it can exert its power in all conditions
and relations, and turn, as by magic, even the hut
of deepest misery into a heaven of peace and joy.
Thus there are now slaves, who, through their vir-
tue and piety, are infinitely freer than their masters,
and put them to shame, or become, as in former
ages, instruments of their conversion. On the other
hand, a true Christian, who comes into possession
of slaves by inheritance, will never treat them as
slaves in the proper sense, but as free servants, with
promote their moral and religious culture, even if
circumstances, for which he is not personally an
swerable, should make their formal emancipation
for the time impracticable. But of course this alone
is not enough. All that is inward, must, in the end,
work itself out, and fully establish itself as an out
ward fact in actual life. So Paul expressly says to
the slave: ‘But ifthou mayest be made free, use it
rather’ (1 Cor. vii. 21). Hence the spirit and geniua
of Christianity. ... will not rest, till, by the power
of redemption, all the chains which sin has forged
snall be broken, till the personal and eternal dignity
of man shall be universally acknowledged, and tha
‘idea of evangelical freedom and fraternal fellowship
perfectly realized.”— History of the Apostolic Church
(N. Y., 1853), pp. 455, 459, 460. Comp. also Scuarr’a
History of the Christian Church, vol. i. (N. ¥., 1859),
all love and kindness: he will seek in every way to | pp. 816 ff, and vol. ii. (N. Y., 1867), p. 11 f_—H.]
SEB EAD OF PHILEXOR.
KPISTLE TO THE HEBREWS
BY
CARL BERNHARD MOLL,
BOOTOR OF THEOLOGY, GENERAL SUPERINTENDENT OF THE PROVINCE OF PRUSSIA, DIRECTOR OF THE ROYAL CONSISTORY,
AND OHIEF COURT PREAOHER IN THE OATHEDRAL CHURCH OF KONIGSBERG, KNIGHT, &C.
TRANSLATED FROM THE SECOND EDITION OF THE GERMAN ORIGINAL, WITR
NOTES AND ADDITIONS, ORIGINAL AND SELECTED,
BY
A. C. KENDRICK, D.D.,
ῬΈΟΥ. IN THE UNIVERSITY OF ROCHESTER AND IN THE ROCHESTER THEOLOGICAL SEMINABY.
NEW YORK:
CHARLES SCRIBNER’S SONS,
Exvanen, according to Act of Congress, in the year 1868, by
GHARLES SCRIBNER & CO.,
bm we Clerk’s Othce of the District Court or the United States ror the Southern Digtried
of New York,
PREFACE,
Tue Editor needs say but little by way of introduction to the present Commentary.
Having made the profoundly interesting and difficult Epistle of which it treats a subject of
considerable and special study, he feels no slight pleasure in introducing the Commentary
of Dr. Moll to the English-speaking public, believing that it will be found inferior to none
that have preceded it in soundness of interpretation, clear conception of the scope and pur-
pose, and hearty sympathy with the spirit and doctrines of the Epistle. Its Exegetical,
Doctrinal, and Homiletical parts will be found alike rich and valuable. The Exegetical
portions, indeed, sometimes very full, might in other instances be advantageously expanded,
especially where turning on points of view which are more familiar to the German than the
American student. On many of these, as of other points, the Translator has ventured to add
annotations, sometimes selected, but chiefly original, sometimes by way of illustrating the view
of Moll, sometimes giving his own dissenting opinion. To -the Doctrinal and Homiletical
portions he has made no additions whatever, except to enrich the Homiletical parts with a
few of the rich treasures of spiritual thought accumulated on the pages of Owen.
In the textual notes the Editor has pursued a slightly different plan from that adopted in
the other volumes of this work. He has given first in a body the critical notes of the author,
with such occasional additions as he deemed necessary, and then followed these with his own
brief, chiefly philological notes, intended mainly, though not exclusively, to point out the varia-
tions from the common English version which would be demanded, or suggested by the original.
Of course, the suggestions thus made are not to be judged from the point of view of their
fitness for a popular translation, but simply as aids to the study of the original text. These
notes in many cases the Editor would have been glad to amplify : the necessity of the case has
made them brief. It is scarcely necessary to add that αὐ the Editor’s notes are in brackets, and
where they extend beyond two or three words, are marked with his initial K., except those
which are given as quoted, and accredited to their author. The majority of the Exegetical
notes are incorporated into the body of the text, the translator deeming that thus they would
be more likely to be read in their place, than if transferred, in a smaller type, to the foot of
the page.
The translator unhesitatingly concurs with Dr. Moll in the view now acquiesced in bw
nearly all scholars, which looks elsewhere than to the Apostle Paul for the authorship, at least
as to its form, of this Epistle. Without derogating in the slightest degree from the canonical
authority and the intrinsic excellency of the Epistle, he regards the evidence, partly external
and partly internal, of its non-Pauline origin, as overwhelming and decisive. He believes, too,
that the suffrage of the Christian world will concentrate itself more and more upon ΠΝ
48
iv PREFACE TO THE EPISTLE TO THE HEBREWS.
The Editor, finally, commits the work to the Christian public with the assurance that
(whatever may be the value of his own additions) the Commentary of Dr. Moll will be found,
in its Exegetical, Doctrinal, and practical features, eminently worthy of the valuable work of
which it forms a part, and an important addition to the resources of the English student of the
Senptures. May the Spirit of Truth bless it to the spiritual interests of the Church
Rocuzster, March 1, 1868,
THE EPISTLE
TO THE
HEBREWS.
INTRODUCTION,
@1.—cANONICAL POSITION AND AUTHORITY.
Marvellous and enigmatical phenomenon—this production at once so obscure in its origin,
and so clear and full in its knowledge and recognition of Jesus Christ; already, on the very
threshold of the history of the Church, engaged in a conflict with tendencies to apostasy from the
Christian faith! Uttering its teachings from an Apostolical fulness of spirit, yet directly traceable to
no Apostle; with prophetic lips threatening, alarming, prophesying, yet this neither in apocalyptic
vision, nor in ecstatic trance! In its loftiest rhetorical flight still mindful of the goal; though
receiving at second hand, yet independent in its conception of the Gospel of Jesus, the Christ:
peculiar in expression, intermediate in its mode of apprehending the Gospel between Paul and
Jobn: known to the earliest fathers, and yet of unsettled canonical position and authority: with
the force of deepest conviction declaring the merging and swallowing up of the Old Covenant
in the New, and that under forms of argumentation drawn entirely from the institutions and
utterances of the Old Testament itself: directed to Hebrew Christians in the purest Greek of the
New Testament: prompting the inquiry whether treatise or epistle; giving no certain clue to its
immediate origin or destination:—thus stands, Melchisedec-like, before our eyes, with the seal
of a spiritual anointing on its brow, this wondrous portraiture of the all-illuminating glory of
the New Covenant, and of its Theanthropic Founder !
From what cause now should such a production be involved in doubt regarding its canonical
validity? In most MSS. it stands at the close of the Pauline Epistles. In the Peshito-Syriac
version, indeed, which originated probably (Ewan, Hist. of the Israel. Nation, vii., 449) soon
after the middle of the Second Century, it stands without the name of any author; then with the
name of Paul, in the Greek MSS., and in the translations made under the inflaence of the Greek
Church. In the Cod. Stnatticus discovered by Tischendorf, and published 1863, and in some other
MSS., it has its place even immediately before the Pastoral Epistles, in accordance with the Canon
60 of the Council of Laodicea between 343 and 381; as early as in the Sahidic or Upper Egyp-
tian version it stands exceptionally after the Second Epistle to the Corinthians; in the Codex
B. after that to the Galatians.
Luther, on the contrary, places it after the Epistles of Peter and John, and distinguishes it,
along with the Epistles of James and Jude and the Revelation, from ‘the certain, clearly authen-
ticated leading books of the New Testament,” ( Works by Waucu, xiv. 146f.). This proceeding
of Luther springs from his false interpretation of the passages—ch. vi. 4f; x. 26f; xii. 17, in
which he found a “hard knot that seems, in its obvious import, to run counter to all the Gos-
1
2 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
pels and Epistles of St. Paul.” Apart from this he regards it as “an Epistle of exquisite beauty ;
discussing from Scripture, with masterly skill and thoroughness, the priesthood of Christ, and
interpreting on this point with great richness and acuteness the Old Testament.” More-
over, he employs the Epistle variously in argumentation in the same way as the acknowledged
writings of the Apostles. For “he who wrote it is unknown, and wished, doubtless, for a while,
to remain unknown; but this isa matter of no importance. We should rest satisfied with the
doctrine which he so constantly bases upon the Scripture, showing, at the same time, a subtle
tact and moderation in reading and dealing with Scripture.” In the same way Melancthon em-
ploys our Epistle, although he rejects its Pauline authorship ; in like manner, also, the Symboli-
cal books of the Lutheran Church, which, in using it, adduce the name of no author, but, instead
of this, simply the “ writing ” or “ Epistle to the Hebrews,” and only in the Formula Concordic,
and not even here in the German original, employ the term Apostle. This proceeding stands
connected with a change of views, in other respects also noticeable, regarding the conditions of
canonicity in any alleged Scriptural production. In ecclesiastical antiquity, the question turned
on the authority of the author ; and precisely in regard to the author was there a diversity of judg-
ment in the case of our Epistle (see 2 2). For this reason not only did the later Arians, on ac-
count of its non-Pauline origin, deny its authority in matters of doctrine, but the teachers in
the Latin Church also, even Novatian and Cyprian, refrained from its use until the middle of
the fourth century, because up to this time the Western Church did not regard Paul as its au-
thor. AvaustinE adduces it, indeed, (de doctr. Christ. II. 8) among the canonical writings, and
occasionally makes use of it; but he apologizes for it on account of the then existing opposition
of some in the Western Church to the already widely-spreading conviction of its Pauline origin.
Even Irenzus, of whom Eusebius relates as something remarkable (Hist. Hecles. v. 26), that in
his βιβλίον διαλέξεων διαφόρων he has a citation from the Epistle to the Hebrews, and one from the
book of Wisdom, and who (adv. her. 11. 30, 9), by alluding to the “ word of his power,” clearly
indicates his knowledge of our Epistle, makes no use of it, whatever, in his refutation of the
heretics. In the second Monkish Fragment (IrEn. ed. Stieren 1, 854) Heb. xiii. 15 is, indeed, cited
as an exhortation of Paul; but the genuineness of this fragment is very doubtful. And Origen,
in cases where its Pauline composition is controverted, does not insist upon a recognition of its
canonical authority, but either resorts for his proof passages to acknowledged canonical produc-
tions, or deems it necessary to make a special argument in favor of its composition by Paul (on
Matth. ch. xxiii; Ap. ad African. ch. 9). Tertullian, too, employs it in but a single instance (de
pudie. ch. xx.), and that merely in confirmation of a point already established. Volo tamen ex
redundantia alicujus etiam comitis Apostolorum testimonium superducere. In entire accordance
with this, also more recent Scholars, 6. g., Micnaxuis (Windeil. ins neue Test. 4 ed. 2 Part, 234)
and ZIEGLER (Complete Introd. to the Epistle to the Hebrews, Gottingen, 1791, 2 17), reject alike
the hypothesis of its composition by Paul, and its canonical authority.
As early, however, as JERoms, who says, ep. 125 ad Evagrium: Epistola ad Hebraos quam
omnes Greet reciptunt et nonnulli Latinorwm, we find presenting itself (Zp. 129 ad Dardanum)
the view, nihil interesse Cujus sit, quum ecclesiastict viri sit, et quotidie ecelesiarwm lectione celebre-
tur, According to this now, the decision turns no longer on the name and person of the author
but on a reception into the canon, ecclesiastically determined by a Synodical decision ; since, 80.
cording to Can. 59 of the Cone. Laodie. in the 4 century, no βιβλία ἀκανόνιστα were to be read in the
church. Erasmus goes yet a step further with the declaration: Zmo non opinor periclitart fidem
si lola ecclesia fallatur in titulo hujus epistole, modo constet Spiritum Sanctum fuisse princi-
palem auctorem, id quod interim convenit (Opp. ix. 595). Catvrn, who does not regard Paul as
its author, still ascribes even to the cunning of Satan the denial, on the part of some, of its cano-
nical validity, and Buza holds decidedly to the inspiration of the author, and declares, there-
fore, the precise person and name to be a matter of comparative indifference. The attempt of
Carrstapr (de canonic. Seripturis libellus, Viteb. 1520) to distribute the books of the Old and the
New Testament, according to their rank, into three classes, assigning to the first class of the
New Testament books the four Gospels and the Acts of the Apostles, to the second the thirteen.
Epistles of Paul, and John and Peter, and to the third the remainder, including the Epistle ta
the Hebrews, has failed to make converts. But since MARTIN CHEMNITZ (Examen Conc. Trident.)
%2. HYPOTHESES REGARDING THE AUTHOR. 8
it has been customary to speak of Apocrypha of the New Testament in the sense in which Ru-
finus had spoken of libris ecclesiasticis, and Jerome of uncanonical writings, which, like the
Apocrypha of the Old Testament, might serve for popular edification, though not for establishing
the doctrines of the Church. Among writings of this class, the Wittenberg theologians in par-
ticular, toward the end of the 16th and the beginning of the 17th centuries, reckoned the Epistle
to the Hebrews, the 2d Epistle of Peter, and the 2d and 3d of John, and James, Jude and the Reve-
lation, A revolution, however, was produced by Jon Geruarp, who (Loci Theolog. ed. Cotta
Vol. 11.) found fault with the term ‘Apocrypha,’ specially on the ground that in the early church
doubts regarding these portions of the New Testament were in part confined to individual
teachers or churches, and in part had reference only to the awctor secundarius. Gerhard in-
troduced the distinction between canonical books primi ordinis and secundi ordinis, the distinc-
tion, meantime, having a purely historical, not a doctrinal significance, and referring not to the
canonical consideration, or to the inspired character of the work, but simply to the greater or lesa
degree of confidence to be reposed in opinions regarding its author.
@ 2. HYPOTHESES REGARDING THE AUTHOR,
We encounter at first view the remarkable phenomenon that the Eastern Church, from the
time of Pantznus, by testimonies almost unanimous, and apparently resting on tradition, as-
cribes the Epistle to Paul; while it was only after the Arian controversies that the Western
Church came gradually to adopt the oriental view. And this is all the more remarkable as the
Epistle sent by the Roman Church to the Corinthian, and ascribed by tradition to Clement, as
the first to the Corinthians, an Epistle belonging at latest to the time of the Emperor Domitian,
87-96 (HILGENFELD, the Apostol. Fathers, p.84), but by others held to have been written before
the destruction of Jerusalem, makes a decided and peculiar use of our Epistle (Zuseb. H. E. 111.
28), viz., without expressly citing it, of naming an author, and by interweaving its clauses,
phrases and turns of expression. Since, however, this Roman Epistle does not bear a pure Pau-
line impress, but is merely stamped with a character kindred to the Pauline, its use of the Epistle
to the Hebrews does not argue an assumption of the Pauline authorship of this Epistle, but
would point only to some man who stood allied to Paulin Apostolic dignity. On the other hand
also Justin Marryr (I. 166) twice cites our Epistle (KrrcHHoFrERQuellensammlung, p. 289) with-
out designating the author; and the treatment of this question in the Alexandrian Church by
Pantznvs, CLEMENT of Alexandria and ΟΒΙΘῈΝ (see BLEEK I. 95 ff.), shows clearly 1. that it was
in that church strictly speaking only the ideas which were attributed to Paul; 2. that there existed,
at least at the time of Origen, already various, and, in like manner, traditionary opinions, regarding
the disciple of Paul to whom should be ascribed the actwal composition; and 3. that critical doubts
existed to which regard had to be paid, such as appear in Irenzeus and his pupil Hippolitus (Photit
Biblioth. Cod.121 ed. Becker, p. 94, and the testimony of SrzEPpHEN GoBaRus of the 6th century,
L. C Cod, 232, p.291). Critical doubts like these did not prevail in the Latin Church, and scarcely
even dogmatical ones. There are, indeed, distinguished scholars who, with SPANHEIM (de auctore
ep. ad. Hebr., Heidelberg, 1659) and Wetstein, suppose that the Western Church was actuated
by hostility toward the Montanists, who appealed to ch, vi. 4, against the re-admission of the
lapsi into the church; but even Tertullian mentions, indeed, this Epistle during his Monta-
nistic period, but knows nothing apparently of its authorship by Paul. Cyprian makes no men-
tion whatever of the Epistle. We might be inclined to find an explanation of this silence in his
assumption of the number seven of the Pauline Churches, which should correspond to the
seven churches mentioned by John, an opinion also held by Vicrorinus PuTABIONENSIS (Fragm.
de fabrica mundi bei KuEE,p.9; septem quoque cceli sunt—septem spiritus—septem cornua agni—
septem ecclesice apud Paulum.) But these writers would have ventured neither to distort nor to
leave unregarded an existing tradition. J. Curis. von Hormann thinks (deutero canonical? in
Zeitschrift fiir Prot. und Kirche, Ell. 1857) that the Gentile Church of the West regarded the
three Epistles to the Jewish Christians (Peter, James and Hebrews), which, in the fragm. de
canone, published by Muratort, donot appearamong those, which the church has stamped with her
approval, as in no way concerning them. But, on the one hand, the Epistle of James was even
in the East an antilegomenon; and, on the other, 1 Peter is cited by Irenzus, Tertullian, and
4 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
Cyprian as an Apostolical composition, The Western Church has evidently no tradition as-
cribing the authorship of our Epistle to Paul; for even the Roman presbyter Caius, in his con-
troversy with the Montanists, at the time of the Roman Bishop Zephyrinus in the beginning of the
3d century (Jerome de viris wi. ch. lix.), knows of but thirteen Epistles of Paul (EvsEsrvs, Hist,
Eceles. TV. 20), and in the above-mentioned fragm. de canone, probably belonging to the close
of the second century, there are, indeed, mentioned two spurious Epistles under the name of Paul
ad heresem Marcionis, viz., to the Laodiceans and to the Alexandrians; and some interpreters re-
gard the latter, others the former, as identical with the Epistle to the Hebrews, but both equally
without reason; for while the Pauline composition of the Hebrews has been assailed, its doctrinal
soundness has never been called in question. The change of views is shown clearly in the circum-
stance that the Synod of Πίρρο 893, Can. 36, and the third Synod of Carthage, (397) Can. 47 ordain;
Pauli Apostoli epistole tredecim ; ejusdem ad EHebrceos una (“one, by the same, to the Hebrews”),
while Can, 29 of the Fifth Synod of Carthage (419), simply reckons fourteen Epistles of Paul.
In this case we see clearly the influence of the East in the declaration of AveusTINE de peccat,
mer. et remiss, 1. 27: majis me movet auctoritas ecclesiarum orientalium, que hance quoque an cano-
nicis haben, and through all subsequent time, we still hear the tones of occasional individual dis-
sent from this decision. Hence, is explained also the inconsistent proceeding of Eusesrus (in the
first half of the fourth century). In his Commentary on the Psalms, he frequently cites our
Epistle as Pauline, and reckons it (HZ. Z., II. 17) among the Epistles of Paul, as also (AZ. #. ITT.
8) he gives the number of the acknowledged and unquestioned Epistles of Paul as fourteen, and
places the Epistle to the Hebrews (H, Z., III. 25) among the homologoumena, On the contrary,
(at H. 1, vii.8) he places it among the antilegomena, and mentions it between the Wisdom of Solo-
mon and Jesus Sirach on the one hand, and Barnabas, Clement of Rome, and Jude on the other, and
says (H. H.,VI. 20), in confirmation of the view of Caius, that the Epistle to the Hebrews is not to
be reckoned as Pauline; “since we know that up to this time it is by some of the Romans regarded
as not the work of the Apostle.” According to WIESELER, (Inquiry regarding the Epistle to the
Hebrews, particularly its author and its readers, 1861) the testimony of TERTULLIAN in favor of
Barnabas as its author (de pudicitia, c. 20; Extat enim et Barnabe titulus ad Hebreos, a Deo
satis auctorati viri) stands not so entirely solitary in the Latin Church, as is commonly supposed.
And, however questionable may be the interpretation of the passages (PH1Lasrrivus, her. 89, JE-
ROME, Hp. 129 ad Dardanum, Istporus, Etymol. 6, 2) in respect to the local extent and the con-
tinuance in time of the view which ascribes the Epistle to Barnabas, still it is undeniable that
the statement of TeRTULLIAN must rest upon ὦ facé existing within a certain circle. The hypo-
thesis which Scumipt, Twesten, ULLMann, WIESELER (Chronologie des Apost. Zeitalter),
TurERscH, have built on this fact,and to which recently CREDNER ( Hist. of the NV. Test. Canon, p.
180 ff.) has given his adhesion, is thus destitute neither of historical, nor in part of traditional
support. This would be considerably strengthened if in the stichometrical list of the sacred
writings of the N. Test. in the Cod. Claromontanus, the Epistle to the Hebrews were actually
and simply designated as Epistola Barnabe. But in the list this “Epistle of Barnabas” is se-
parated from the Epistles of Paul by the Catholic Epistles, while in the codex itself the Epistle
to the Hebrews is separated only by this list from those of Paul, and a separate ‘Epistle of Bar-
nabas’ is found also in the Cod. Sinaiticus. In favor of Barnabas, the υἱὸς παρακλήσεως, may be
urged (without referring to the λόγος τῆς παρακλήσεως, Heb. xiii, 22), first, that his position as a
disciple of the Apostles (defended by Terrunuran de pudic. 20, against the assumption that he be-
longed to the 70 disciples, in Cuem., Alex. Strom., Il. 20, comp. Euses. H. £., I. 12) accords well
with Heb. ii. 3; and that he might be brought into relation with Timothy both by his accompa-
nying Paul on his missionary journey mentioned Acts xiii. 14, and by his later interviews with
the Apostle, Gal. 11. 9 ff; secondly, that Barnabas along with Paul is called, Acts xiv. 14, ἀπόσ-
τολος, and that the Syrian Church was founded by them both (ch. xi. 22 ff.); and finally that the
peculiar character of our Epistle, especially its doctrinal independence while yet resting on a
Pauline basis, and the position assumed by the author alike toward the members and the officers
of the church to which he writes, harmonize entirely with what we know of Barnabas. Asa
Levite, too, and frequently in Jerusalem, the priestly element in our Lord’s character would come
naturally under discussion (Acts iv. 86); and alike the purer Greek and the Alexandrian tinge
4. 2. HYPOTHESES REGARDING THE AUTHOR. 5
of the Epistle would be in his case both explicable from the fact that he sprang from Cyprus,
which stood in intimate relations of commerce and intercourse with Alexandria, Nor need we
attach importance to the fact that, according to Acts xiv. 12, Barnabas appears inferior to Paul
in eloquence, since we have here not an oral address, but a carefully composed written composi-
tion; nor can we reason legitimately from the Epistle ascribed to Barnabas among the works of
the Apostolic Fathers, as its genuineness is more than doubtful. Yet, on the other hand, a per-
son brought up a Levite would scarcely express himself in the manner of our Epistle regarding
the arrangements of the Levitical service and the utensils and objects belonging to the temple
at Jerusalem, even granting that no positive errors in those points have crept into ch. 9; and
again Gal. 11, 9, the sphere of missionary labor assigned to Barnabas seems to have lain arnong
the Gentiles; for which reason also WiEzsELER, though in connection also with other grounds, is
inclined to look at least beyond the limits of Palestine for the recipients of the Epistle. [It seems
to me a sufficient reply to the first of these objections of the author, to say that the writer of the
Epistle is not in ch. 9 speaking at all of the regulations of the ritual service of the Temple at
Jerusalem, much less of the utensils, vessels, eéc., found in it; but simply of the arrangements
and contents of the Mosaic tabernacle. There does not seem to be the slightest evidence that
he had especially in mind the furniture of the temple of his time, as, on the contrary, in regard
to most of the articles, it is certain that he cou:d not.—K.]. ᾿
The Syrian Church, on the contrary, although the Epistle stands in the Peshito without the
name of an author, from the middle of the third century regarded the Epistle as from Paul. For
the Council at Antioch (264) in its letter directed to Paul of Samosata, refers to Heb. ii. 14; iv.
14, 15; xi. 26, and connects the last named passage with citations from the Epistle to the Cor.
as utterances of the same Apostle. In like manner, at a later period, Epnramm Syrvs (* 378)
connects Heb. x. 31 with Rom. ii. 16, and Eph. v. 15, by the introductory words, ‘In respect to
this day, exclaims also the Apostle Paul,” while he elsewhere, like his teacher Jacob, Bishop of
Nisibis, adduces passages of our Epistle merely in general terms, as words of an Apostle. On
this point the Egyptian Church seems to have had a controlling influence.
Unquestionably remarkable is not merely the testimony of the Oriental Church for the
Pauline composition of the Epistle, and the marked use of it by Clement of Rome, but especially
the circumstance that the testimony of the Alexandrians may not (with ErcHHoRN, ScHMIDT,
Dav. Scuuutz) be referred back to purely hypothetical assumptions; comp. SteneLEin Historical
Testimonies of the first four centuries regarding the Author of the Epistle to the Hebrews, Bam-
berg, 1835. True, indeed, as we have already intimated, the tradition in favor of Paul upon
which Pantznvs, about the middle of the second century, seems to rely, is not so sure and deci-
sive as Storr, Hug, etc., imagine. And entirely justifiable is the cautious language of BLEEK,
who regards it as probable, on scientific grounds, that Panrmnus already found different views
existing in his church regarding the Author of our Epistle, and that he had reference to an objec-
tion urged against hisown view in the words preserved by Ε5Ε8. H. #., VI ,14, that “Paul from
modesty and a spirit of reverence toward the Lord, did not designate himself as Apostle of the
Hebrews, because to the Hebrews the Lord had been sent as the Apostle of the Almighty, but
he, Paul, as Apostle and Preacher to the Gentiles, had written to them gratuitously and outside
of his appointed sphere of labor.”
This sagacious position is needlessly surrendered in the otherwise valuable ‘ History of the
N. Test. Canon, by C. A. CREpNER, Edited by G. Vorxmar, Berlin., 1860, p. 182,” according to
which Pantenus might merely have spoken the sentiments of those who, like him, wished to
connect the Epistle, that had originated, perhaps, but without clearly settled authorship in the
Alexandrian Church, with the name of Paul as opposed to the Catholic Church, which was dis-
posed to contest with him its claim to canonical authority. How decided, on the contrary, was
with others the consciousness and influence of a tradition in favor of its Pauline composition, 18
conspicuously evinced by the fact that the Alexandrians themselves, while observing its diversity
of style from that of Paul, for this reason framed the hypothesis that the Epistle had sprung
from an Aramean original, of which Paul was the author (Clem. Alex.), or that Paul did not
dictate its language, but only gave the ideas (Onra.); while, meantime, ORIGEN concedes (Kus.
H. E,, VI. 25) that “if any church deems this Epistle a production of Paul, it is liable to no
6 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
ζω
blame, οὐ γὰρ εἰκῇ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασιν, (“for not without cause—no\ at
mere hap-hazard—have ancient or the primitive men handed it down as Paul’s”). This language
points to a real tradition, going back to men well-known, and already to be reckoned as an-es-
tors, even granting it to have been held only here and there by an individual church, And the
circumstance that Origen regards this procedure as not groundless and irrational, is all the
more weighty as he gives in immediate connection his own dissenting view, resting on crirical
grounds; viz., “that should he declare his own opinion, it is this, that the thoughts belonj to
the Apostle, the style and composition to another, who has written down the ideas of the Avos-
tle, and carried out in his own explanatory language the statements of his teacher.” ‘then
follow the words cited above, after which: “ But who actually committed it to writing, is known
to God.” He adds that tradition ascribes it partly to Clement of Rome, partly to Luke.
The weight of these facts has led to successively renewed endeavors to defend the Pauline
authorship of the Epistle. To this effect—after the assaults of an independent criticism com-
mencing with SemLer—Mever, in the Journal of Anumon and Bartholdt II., 3; Cramer, in
his Commentary; and particularly Storr: while Kunuxer (Hztended Inquiries, ete., Ria, 1793,
- II.) sought to show that the assumption of a Pauline authorship was at least not unrea-
sonable. Against the assaults of Dav. Schultz appeared specially Steudel in BenaxE.’s Archiv.,
IV.,1; Hofstede de Groot (disput. qua ep. ad Heb. cum Paulinis epp. comparatur, Trai. ad
PRhen., 1826); Stuart of Andover, U. 8., 1827, and Hue in the Second Ed. of his Zntrod. to the
NV. TFest., 1821. Even after the investigations of Bleek, the Pauline authorship was still de-
fended by GELPKE (vindicie originis Pauline Ep. ad Hebd., Lugd. Bat., 1833); by Paulus in
Heidelberg, 1833; by the Catholic Klee, 1833; and by Srzrn in the Appendix to his Commentary
on Luke, 1830. More recently again L. Gaussen (Le canon des saintes écritures, translated into
German by Pasror Gros, 1864) who, after Worpsworra (on the Canon, London, 1847,
p- 234), finds a direct and authentic testimony in favor of Paul as its author, in the closing salu-
tation (v. 25), in connection with a false explanation of 2 Thes. 111. 17.
Yet even the passage chap. ii. 3, taken in its connection, makes strongly against the Pauline
authorship, as, since Cajetan and Erasmus, is commonly conceded. It is, indeed, true that the
writer here in terms distinguishes himself properly only as a non-eye-witness from the actual
eye-witnesses of the life of Jesus (Horm. Schriftbeweis, ΤΙ., 2, p. 852). The contrast of Apostle and
non-Apostle is here not im question; and thus we might find in this passage, perhaps, no formal
contradiction to Paul’s uniform and studious assertion of his Apostolical authority, Gal. i., and
2 Cor. xi. xii. But no less certainly does the author class himself with his readers as belonging
to a generation to which the salvation—originally uttered by the Lord—has been confirmed by
the testimony of intermediate ear-witnesses. And in such a manner Paul could not have ex-
pressed himself, however much, for purposes of instruction, he might have chosen for once to
hold his Apostolical claims in abeyance; for thus he would not merely have concealed—he would
have dented them.
Again the personal references of ch.18 contain nothing which decidedly points to Paul.
True, we may not specially determine to what considerable Christian man Timothy could, during
the life of Paul, have stood in any such relation of fraternal codperation as ch. xiii. 23 indicates ;
and just as little can we establish the fact that he, after the death of Paul, although bishop of
the Church at Ephesus, again made journeys as a missionary. But undeniably men like Luke,
Barnabas, Apollos, might thus express themselves in regard to Timothy, well-known doubtless in
his fortunes to the readers; and as Paul, 2 Tim. iv. 9, summons Timothy to himself from Ephesus
we are not required to regard him as fixed irremovably at Ephesus. Further, against the
Pauline hypothesis are the facts that the expression οἱ ἀπὸ τῆς Ἰταλίας they from Italy (18, 24)
philologically, to be sure, can be understood of Italians, but hardly of them including Romans;
that the request to the readers (v.19) to pray to God for his restoration to them, points to such a,
connection with the Church addressed as Paul could not have had with the Churches of Pales-
tine; that Paul could not expect so peaceful a return after his experiences in Jerusalem : that vv.
18, 19 hardly point to an imprisonment of the author (since also at ch. x. 84, we are to read not
τοῖς δεσμοῖς pov, but τοῖς δεσμίοις); and finally that we can scarcely conceive how Paul should have
written to Hebrew Christians, if we remember the agreoment made at Jerusalem among the
¢2. HYPOTHESES REGARDING THE AUTHOR. Ἵ
Apostles, in regard to their spheres of labor, and the declarations of Paul himself in regard to hia
prsition and the immediate duty assigned him, Rom. xv. 20; 1 Cor. x.13. And besides, how
could Paul, who elsewhere always prefixes to his letters his name and opening salutation, have
written without affixing his name, and in such terms as at ii, 8, precisely to those churches that
had sought to spread their doubts of his Apostolical authority even by their deputations to the
Gentile Churches?
To these grounds of doubt we may add the important fact that, alike in its train of thought
and the closely related character of its style, this Epistle stands clearly distinguished from the
undoubied compositions of Paul. We may not, indeed, emphasize the doctrinal diversity so
strongly as does Dav. Schultz, and in part Ed. Reuss, who even maintains that the Christology
of our Epistle has a “decidedly spiritualistic tendency whereby (ἀμήτωρ) obscurity is thrown upon
Christ’s coanection with humanity.” Heb. ii. 14,17, stands in decided hostility to this view. In
general the undeniable diversities in the doctrinal statements can be converted into discrepancies
only by mistonception, and they are easily explicable from the character of the readers, and the
special object of the Epistle. Paul, starting from the condition and needs of humanity, points
usually to the subjective influences of the work of salvation, deducing thence the contrasted nature
of law and Gospel, and thus leading on his readers from these phenomena, to the profounder
truths of Christology. Our author proceeds by a reverse process. He deduces the infinite supe-
tiority of the New Covenant to the Old, from the infinite elevation of Jesus Christ above all the
mediators of salvation, and all the servants and organs of Divine revelation. Paul again links the
death of Christ with that of the sacrificial victin ; here it is linked with the fact of priestly interces-
sion. Paul lays the stress on that which was accomplished on the cross, here it is laid on that
which is accomplished in the heavenly sanctuary by the perfected Royal Priest, who is exhibited
before us in his entire personality as a sacrifice which, “through an eternal Spirit,” has in a perfect
manner been offered to God. Yet the words of Paul regarding the exaltation of Christ above the
heavens (Eph. iv. 10), and regarding his intercession for the saints at the right hand of the Father
(Rom. viii. 34), contain the germ of the doctrine here unfolded of Christ’s high priesthood in the
heavenly holy of holies. And in Paul’s designation of the Old Test. ceremonial law as the “rudi-
ments of the world” (στοιχεῖα τοῦ κόσμου, Gal. iv. 3) lies enfolded all that is here taught regarding
the inability of the law to bring anything to perfection, as, on the other hand, our Epistle is but
an expansion and carrying through, in its own peculiar way, of the Pauline doctrine that Christ
is the τέλος τοῦ νόμου, Rom. x. 4, and that the Law has partly a disciplinary and “ pedagogical” (Gal.
iii, 24), partly a typical (1 Cor. x. 11; Col. ii. 17) significance. So also at once independent, and yet
standing in close relationship with Phil. ii. 7f., is the treatment of the doctrine of the humiliation
and exaltation of Jesus Christ (ch. i.4; ii. 9), who here, as with Paul, is not merely the mediator
of the New Covenant on the ground of the redemption wrought through His blood (ch. vii. 22;
ix. 15; xii. 24; Gal. iii. 19; 1 Tim. ii. 5), but, as the Image of God, is also the Mediator in the
creation, preservation and government of the world (ch. i. 1-3; 1 Cor. viii. 6; 2 Cor. iv. 4; Col.
i. 15-17; Eph. i. 10). And in the same reciprocal relation stand the declarations (ch. vi. 1; ix.
14; comp. ix. 9) regarding dead works and their distinction from good works, to which Christians
are mutually to incite each other (x. 24), as the Pauline distinction of works of law and good
works; and faith is brought into direct relation not barely with the righteousness of man (ch.
xi. 7; comp. x. 38), but also with the expiatory death of Jesus (x. 22), Any essential difference,
therefore, must not be assumed. But here the prevailing contrast is hot that between faith and
law, or works of law. The conception of faith is here preponderantly the more general one of
abiding and obedient trust in the promises of God, so that on the one hand it forms a contrast to:
the vision of the period of fulfilment (as 1 Cor. v. 7), and on the other, particularly in ch. 11, is re-
garded as that which from the outset has been through all ages the condition of salvation, thus.
simply carrying out Paul’s representation (Rom. iv.) of the faith of Abraham. Precisely so the
ethical element of faith, particularly in the life of Jesus himself, is still more expressly exhibited
(ch. ii. 17; iv. 15; xii. 2). It does not lie within the scope of the Epistle to dwell on the uni-
versality of the plan of grace, and on the calling of the Gentiles. So also the resurrection of
Jesus is but once mentioned, ch. xiii. 20; and Paul’s doctrine of sin and grace is but lightly
touched by the mention of the “deceitfulness of sin,” iii. 18, comp. xi, 25; xii. 4; in like manner
8 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
his doctrine of χάρις, ch. iv. 16; and of deliverance” (ἀπαλλαγή), in contrast with bondags
(δουλεία). ᾿
But it is not merely individual terms, expressions, and references, which exhibit a de-
viation from those familiar to Paul, and regarding which it might be possible to say that under
like conditions, or for ἃ like purpose, Paul would very probably have thus expressed hinself.
The state of the case is rather this, that along with an essential accordance with the fundamental
ideas of Paul; along with the occasional recurrence of modes of thought specifically Pauline, and
with a frequent use of substantially equivalent doctrinal expressions, there yet, on the ore hand,
runs through our Epistle a thorough independence in the modes of conception, in the style of
argumentation and the diction, which precisely in minute and familiar matters, gives sponta-
neous expression to a writer’s individuality; and, on the other, it displays here and there a de-
cidedly non-Pauline términology, as, 6. g., in the use of ἁγιάζειν and τελειοῦσθαι. A resort to the
opinion of Origen, (as by Guericke, Thiersch, Bisping, Stier, Ebrard, and partly Delitzsch),
which refers the substance of the Epistle to Paul, its form to one of his companions, does
not explain the phenomenon, and in fact involves a superficial view that will bear no close
inspection. Even OrsHavsen has felt (Opuse. Theol., Kénigsberg, 1834, p. 118) that in as-
suming such an indirect authorship on the part of Paul, nothing is gained, and that the aume-
diate composer, standing forth in undeniable individuality, must be regarded as the proper author
of the Epistle. In the endeavor, however, to maintain its outward connection with Paul, he
advances the hypothesis, destitute of the slightest historical support, that the Epistle is properly
a hortatory discourse, composed by Presbyters of a church in Asia Minor, to which Paul has lent
his approval, regarding which then the writer apprises us in appending some personal notices.
We shall find it, then, advisable, in inquiring after the author of our Epistle, to leave Paul,
directly, entirely out of the question. For the view of BaumgartEen-Crusits (On the Origin and
Internal Character of the Etpistle to the Hebrews, Jena, 1828), that it belongsto the class of interpo-
lated writings, and that the Alexandrian author has designed to produce a re-moulding of the con-
tents of the Epistles to the Ephesians and Colossians, for the Jewish Christians, finds no shadow of
supportin the character of the Epistle. Equally untenableis the view of ScHWEGLER(Post-Ap. Age,
II. p.312) and ZELLER ( Theol. Jahr:1842, 1), that this is a treatise of the Pseudo-Johannean school
of the second century, to which the form of an epistle is incidentally given, together with such perso-
mal references as should allow of its being referred to Paul. Itis necessary, on the other hand, that
our conjectures should remain within the sphere of the action and influence of Paul. The view of
Kosruin (Theol. Jahrb., 1854, Heft 4) and of Aus. Ritscut, (Originof the Early Catholic Church,
2.ed., Bonn, 1857), that the Epistle to the Hebrews presents an advanced stage of the primi-
tive Apostolical Judaism, and displays but here and there traces of the Pauline spirit, can
scarcely be carried through, although in the turn given to it by Wzrss (Stud. und Crit., 1859, 1,
142 ff, and Rizum, Lehrbegriff, II. 861 ff.), it assumes a more plausible form. The author appears
as an independent missionary laborer among those connected with Paul, and pre-eminent in
talent and influence. Hence, it does not meet the case to refer it, as a mere matter of conjec-
ture, to Mark or Aquila; or, with Boumz in his Commentary, or with Mynstrr (Kleine theol.
Schriften, Copenhag., 1825), in part also Rirum 11., 893, to Silas; or with Erasmus, and hesi-
tatingly Calvin, and more recently Bisping, following some ancient authorities (Eusrzius, H.
£. III. 38), to Clemens Romanus. To trace the authorship of the Epistle with ErcuHory,
Scuotr, BaumGARTEN-Crusius, SEYFFARTH (de epistole que dicitur ad Hebr. indole maxime
peculiart Leipz., 1821) to an Alexandrian in general, is going too far, and is mixing with the
question some irrelevant considerations (see sec. 5). We might, however, if we do not decide
in favor of Barnabas, be easily tempted, with Hugo Grotius, Hua, since the third edition of his
Introduction, Kéauer (Essay on the Date of the Composition of the Epistles, 1830), Ebrard and
Delitzsch, to fix upon Luke. Luke alone was with Paul (2 Tim. iv. 11) when he summoned
Timothy to come to him with all speed (iv. 9), and he was also with him in his last visit to Je-
rusalem, Acts xxi. 17. Besides this, he was, according to Eusrnius, H. £., IIT. 4, 3, from An-
tioch, and was, hence, a sort of fellow-countryman to the Christians of Palestine. Delitzsch
lays much stress on the similarity of the style to that of Luke (a similarity previously perceived
by Grotius), particularly from Acts xvi. 10, which also Wz1tzsicker (Jahrb. Sur deutsche Theol.
32. HY: POTHESES REGARDING THE AUTHOR. 9
1862, II. 899) deems deserving ἃ close investigation, and of which he adduces a multitude of new
examples. Nay, he even finds modes of expression such as belong specially to a physician, (ta
which calling, according to Col. iv. 14, Luke belonged), particularly Heb. iv. 12f; v. 11 Β΄; vi,
12; xii. 12f But Linzmanw (Comm. 2 ed.) shows that these points of relationship are com-
paratively slight, while one cannot fail to discover a prevailing diversity in style and manner,
He also maintains as decisive the evidence from Col. iv. 16, that Luke was a Gentile Christian,
against TIELE (Stud. und Krit., 1858, 1V. 753) and Hormann (Schriftbeweis 2 Auf. ΤΙ. 2, 99),
who regard him as a Jewish Christian. All this makes against Luke as author of the Epistle.
True, the partial errors of the author of our Epistle regarding the arrangements of the Levitical
worship, assumed by most interpreters, would be easily explained under this hypothesis. But
they are equally so on the theory which, since the time of Luther, has been maintained by most
expositors, of its authorship by Apodlos (Doric abbreviation of ᾿Απολλώνιος). On behalf of this
may be urged, first of all, that union of independence in his ministry with harmony with the
Apostle, to which the Epistles to the Corinthians bear testimony; then the description of him
given in the Acts (xviii. 24) as a born Jew and earlier disciple of John, learned and profoundly
versed in Scripture, who overpowered the Jews by reasonings drawn from Scripture; the fact
that, for these reasons, although by birth an Alexandrian, he, nevertheless, still appears standing
in relation with Palestine, and holding himself free from the idealism of Philo, and the influences
of Greek philosophy, (as indeed it was also by Aquila,one of Paul’s converts, that he was introduced
at Ephesus into a deeper understanding of the Gospel (Acts xviii. 2 6); the fact that he had either
been in Orete, or must have intended to come thither (Tit. iii. 18), and that he devoted his labors
especially to the Jews (Acts xviii. 28); and finally, that that exclusive use of the Septuagint, which
attracted notice asearly as JERoME (ad Js.vi,9), would, in his case, be entirely explicable. There
remain, however, two grounds of hesitation. The first is, that in Christian antiquity his name is
unmentioned in connection with this question. The second, that in the historical accounts re-
garding him, we find no proper points of support for the personal relations touched upon at the
close of the Epistle. The question regarding its authorship must, therefore, still be considered
as standing open.
[The question regarding the authorship of this noble Epistle, must indeed be regarded as
undecided, and may very possibly ever remain unsusceptible of positive solution. The only
point which may be regarded as established beyond all controversy, is, that at least in tts present
form, it did not proceed from the pen of the Apostle Paul. The diversities—discrepancies, it
seems to me, are out of the question—between this Epistle and the acknowledged writings of
Paul, are too numerous and too great, both in the subject-matter and the style, to render it con-
ceivable that they should have come from the same pen. And I deem scarcely less improbable
the hypothesis, that the Epistle was dictated in substance by Paul, and committed to writing in
his own independent diction by another. The Epistie bears the stamp of unity; thought and
diction appear in it closely and inseparably allied; and the difficulties are equally great, either of
assuming that the supposed amanuensis speaks in the name of his principal, or that he speaks in his
own name. Still, English and American commentators have by no means uniformly abandoned
the Pauline hypothesis, In this country Prof, Stuart defended it with great zeal, if not with very
great acumen, and Sampson, Turner, Dr. Barnes, and Dr. Lindsay, all maintain this view. In Eng-
land Alford follows the lead of the Continental scholars, and makes an elaborate and able appeal
in behalf of the claims of Apollos; Conybeare and Howson also yield entirely the Pauline author-
ship. Wordsworth, however, representing the conservative tendencies of the English Church,
still adheres to the view that Paul was its author; but defends the position on no new
or decisive grounds.—In relation to the question who was the author, there doubtless will con-
tinue to be, among those who conceive that it could not have been written by Paul, various
opinions. The claims of Barnabas, Luke, Silas, Clemens Romanus, have been canvassed, and
those of each, especially the two former, admit of many plausible and not entirely unweighty
considerations in their favor. Still, they also admit of much being said against them. In regard
to Barnabas, it certainly seems a mysterious dispensation of Providence—granting that the
Epistle to the Hebrews is really Ais production—that he should be known to posterity as an
author, by productions so nearly intrinsically worthless as the spurious Epistles that bear his
10 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
name, while with that genuine production which is one of the noblest and most precious legacies
to us of the age of inspiration, his name should have but the most uncertain and shadowy con-
nection. But in regard to all these persons, except Luke, the case is too purely hypothetical to
warrant any thing more than the merest conjecture; while, in regard to Luke, noble as are the
two undoubted productions of his pen, they furnish no indications of that depth of thought, and
that profound knowledge of the Old Testament, which would have enabled him to write th
Epistle to the Hebrews. The only name on which we can, as it seems to me, fasten!
and make a vigorous and solid argument, is that of Apollos. The author of the Hpistle
to the Hebrews was certainly a Jew. He was no less certainly a person of elegant culture,
and trained in the arts of rhetoric; for this Epistle is full of delicate rhetorical points. He
was a person of fine Greek culture, as shown by the elegance of his Greek style. He was,
it seems almost certain, acquainted with the writings of the Alexandrian Philo (for the verbal
coincidences are too numerous and striking to be the offspring of mere accident), though
untinctured by his philosophizing and mystical tendencies; he therefore, in all probability, must
have been from Alexandria. He stood as a teacher on high and independent ground, and
yet did not belong to those who had received the Gospel from the Lord at first hand. He dif-
fered widely from Paul in his mode of presenting the Gospel, and was yet, in every fundamental
point, in perfect harmony with him. He was profoundly versed in the Old Testament, and had
precisely that power of fathoming and drawing out the deeper sense of the Old Testament, which
would enable him “ with great power, to convince the Jews from the Old Testament Scriptures,
that Jesus was the Christ.” All these requisites of the author of this Epistle are fulfilled in
Apollos. Ifa writer should attempt to put into one or two brief sentences, all the qualifications
which would be demanded for the authorship of the Epistle to the Hebrews, he would need
only to write the sentences contained in Acts xviii. 2, ete. Nor do I conceive that there is much
force in the two counter-suggestions of Moll. It seems indeed surprising that Christian anti-
quity should not have suggested the name of Apollos in this connection; and at first view, the
consideration looks like a weighty one, But when we look at the actual treatment of the question
by the Christian Fathers, and the exceeding superficiality of their discussion of the subject, the
objection loses most of its force. Where the positive testimony is of so little value, the negative
testimony of silence cannot be allowed any great weight. As to the other point, viz., that the
history of Apollos furnishes no points of support for the personal references at the close of the
Epistle, this is perhaps true; but it is equally true, that it furnishes none against them; and
these references are so very few and vague, that they are of very slight value in an adjustment
of the question. On the whole, while conceding, of course, that ‘the question of authorship
still stands open,” I cannot forbear the opinion that the weight of argument is now very
strongly in favor of the learned and eloquent Jew of Alexandria.—K.].
3 3, THE ORIGINAL CIRCLE OF READERS.
Alike the contents and tone of the Epistle show that its recipients are to be regarded as
Jewish Chrisnans. This is expressed in the superscription (πρὸς Ἑβραίους), which, though we may
not, with Credner, regard it as coeval with the Epistle, is yet, at all events, ancient and sicnifi-
cant. It is found not merely in the oldest oriental MSS., but, according to Clem. Rise and
Origen, was known even in the West, as early as Tertullian. Taken strictly, the term ‘EGpaioc
indicates only descent (2 Cor. xi. 22; Phil. iii, 5), and implies nothing as to residence or language.
Sometimes, however, it includes a reference also to language (Acts vi. 9; ix. 29), and sometimes
the connection would lead us to infer that by the Israelites speaking Hebrew, 1. e., Aramaic,
are meant those of Palestine. In the Clementine Homilies, XI., 35, the Church of Jerusa-
lem is called “The Church of the Hebrews,” consisting, as, according to Eus. IV. 5, it did
entirely of “ Hebrew believers.” The term, however, never implies Jewish customs and sel ἜΗΙ
for which Ἰουδαῖσμός is the customary term, 2 Mace. 11, 21; xiv. 38; 4 Mace. iv. 16. τὐπι τι ;
to Buss. Prep. Hv, VIL, 8, the name Hebrews (Ἑβραῖοι) belonged to the Israelites only -
viously to their receiving the law, and VIII, 12, 14, the Jews (Ἰουδαῖοι) are called ee
of the Hebrews (Ἑβραῖοι), for which reason at IX.1, the Wonames are united as mutually supple-
mentary. Sib
33. THE ORIGINAL CIRCLE OF READERS. 11
The contents and tone of our Epistle do not allow us to regard it as addressed to Jewish
Christians in general (Euthal.; Oecum.); nor to such Christians of Hebrew extraction as, united
in one Church with Christians of different origin, were living among Gentiles (Braun, Baumg ,
Stenglein, Heinrichs, Schwegler, Stier, in part Wieseler). Not a syllable points to relations with
Gentile Christians as such. Every thing indicates a purely Jewish community, and that, too, in
which many members adhere to the Levitical temple service and sacrificial rites, as to a Divine
institution (xiii. 9), and, although they have become believers in Jesus as the Messiah (v. 12),
have fallen into a disturbed state of conscience, and danger of apostacy (vi. 6-10; x. 25-32;
xii. 15), in that, along with threatened exclusion from participation in the Temple, and from the
Commonwealth of Israel, they fear, also, to lose their claim to the salvation and kingdom of
the Messiah. Nowhere is there implied in the persons addressed, any theoretical preference of the
law, against which, as an error fraught with heretical and disturbing tendencies, was frequently
directed the sharp argumentation of Paul. Bud neither does the Epistle presuppose any shaking
of their faith,—occasioned by the destruction of Jerusalem,—in the fulfilment of the Divine pro-
mises given to the Covenant people of the Old Testament, and in the restoration of the nation to
a glory corresponding with the character of the New Testament and of its Founder (Kluge).
Just as far is it from presupposing an undeveloped Christian life, resting on a feeble faith,
which needs to have the groundlessness of its fears set before it in a calm and clear presentation
of the real facts of the case (Ebr.). It rather addresses. Christians who have formerly had a
deeper knowledge than now (v. 11; vi. 4); to whom, however, the capital points in the relation
of the New to the Old Covenant have become alarmingly obscured, so that a warning against
apostasy from Christianity has to be laid upon their consciences with terrible earnestness and
severity. In this it is not the feasts and their celebration that are brought into the foreground;
but the Temple with its worship, especially its expiatory sacrifices. The prevailing contrast is
not that of synagogue and church, but of Temple and the ἐπισυναγωγή of Christians (DEL.); Conf.
van den Ham Diss. expon. doctrinam de Vet. Novoque Test. in eprst. ad Hebr. exhibitam, Tray, ad
BRhen,,1847.
For this reason the Epistle can hardly be addressed to Jewish Churches “in the dispersion,”
whose members, in their journeys to the feasts, might have been thrown, by their exclusion from
the temple, into doubts and anxieties, which led them well nigh to the point of a return to Ju-
daism. Among these Christians “in the dispersion,” the slightest possibility, the bare shadow
of an allusion, has sufficed to find a home for the readers of the Epistle in Spain, (Nicol. de Lyra);
in Rome, (Wetstein, Baur, Holtzmann, Alford); among one or more Italian Churches, yet entirely
exclusive of Rome, (Ewald); in Corinth, (Mich. Weber, Mack, Tobler) ; in Thessalonica (Semler,
Nésselt); in Cyprus, (UlNmann; who, however, deems it possible to find them in Alexandria); in
Laodicea, (Stein, who finds in it the lost Epistle of Paul mentioned Col. iv. 16); in Asia Minor,
(Bengel, Schmid, Cramer); in Antioch, (Bohme) ; in Lycaonia, (CREDN=R, in his Introd. to the New
Test., but who subsequently judges differently); in Galatia, (Storr, Mynster); in Ephesus and its
adjacent territory, (Baumgarten-Crusius, Roth , the latter standing entirely alone in supposing that
the Epistle was addressed to Gentile Christians, If we feel ourselves obliged to leave Palestine
wholly out of account (ScHNECKENBURGER and HottzmMann in Stud. u. Krit., 1859), our thoughts
turn most naturally to Hgypt and the Christians of Alexandria, Thus now also CREDNER (Hist.
of the NV. Test. Canon, pp. 161, 182), VorkmaR (the same, p. 894 ἢ), HILGENFELD (Zeilschr. fir
wissensch. Theol., 1858, I. 103f.), Ep. Reuss (Gesch. der heil. Schriften des N. Test. 4 Ausg.,
1864), most thoroughly WiEsELER (Untersuchung, etc., 2 Halfte, 1861); still earlier, ScHMIDT
(Hinl. 1., p. 284), W1EsELER (Chronologie des apostol. Zeital., p. 479 f.), BunsEN (Aippolytus
L, p. 865), Κι ὅττι (Zheolog. Jahrb., 1854, Heft 3, p. 388). But passages like ch. viii. 3 ff;
ix. 6 ff; xiii. 13 ff, point clearly to an actual temple of Jehovah with a worship ready present to
the readers,* not to a merely spiritual sanctuary, existing only in the author's symbolical inter-
pretation ; and the temple of Onias at Leontopolis in Egypt, built under Ptolemy Philometor, and
*[It is difficult to see what in the Epistle requires us to suppose ἃ temple in the neighborhood ἢ its readers. The fact
that πὸ single mention of, or direct allusion to, the temple is made in the Epistle, from the beginning to the end, would
ecem to indicate the contrary; and it is, in fact, this utter silence of the Epistle regarding the temple worship, and the
complete carrying back of the discussion to the arrangements and rites of the Mosaic tabernacle, which forms the emer ab:
stacle to believing that it was addressed to those Jews, whose Judaistic associations all stood connected with the stately τ
12 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
established exclusively (Josnpu., Ant., 13, 3.1), for Jews dwelling in Egypt, with reference to Is.
xix. 18, 19, and in part obscurely described by Josernus (B. Jud.,7, 10, 3), was not merely held
in light esteem in Palestine, but even Philo knows but one πατρῷον ἱερόν͵ that of Jerusalem, to
which also Alexandrian Jews directed their sacred gifts and their festal journeys (comp. HERz-
FELD, Gesch. des Volkes Israel von der Zerstorung des ersten Tempels bis, etc., IIL. p,
δῦ]: Jost, Geschichte des Judenthums, I. 116f.). We need not, however, for this
reason, with Esrarp (Am. Ed. of Ols. Commen., Vol. VI. p. 280), confine the readers
to a narrow circle of Neophytes in Jerusalem, for whose instruction and confirmation
the Epistle was to serve asa sort of manual. Better to adhere still to the view which em-
braces the Jewish Christians of Palestine. To these best apply the few characteristic marks con-
tained in the Epistle. They form evidently the ‘Second Christian Generation” (Thol.). They
have received the gospel not from the Lord Himself, but from His witnesses, subsequently to His
ascension, ii. 3. Some of their leaders (ἡγούμενοι) have already suffered martyrdom (v. 12; ΧΙ].
7), and they themselves have already suffered persecutions, although as yet not bloody ones (x.
32; xii.4), so that there is no discrepancy with Acts viii. 3; xii. i. Further, they have been,
in former times, faithful, courageous, and beneficent, as were their fathers (vi. 10; x. 23 ἢ; xiii.
16); but notwithstanding their earlier attainments (v. 11; vi. 4), and although from the length
of time they themselves should have become teachers (v.12), they have come to need themselves
renewed instruction in the very elements of Christianity (vi. 1 1), and have need to be warned
against sensuality and avarice (xiii. 4f; xii. 16). The author is obligéd, however, at present, to
urge mainly the capital point; for in a failure to recognize this, lies the danger of an irrecovera-
ble lapse from Christianity to Judaism. For unless the specific dignity of Jesus is acknow-
ledged, and in His person and history are found the fulfilment of the priestly and sacrificial
economy of the Old Testament, then may His blood in the new covenant be again regarded as
the impure blood of a malefactor, and His gracious Spirit as a heretical spirit of error and illu-
sion (vi. 6; x. 29). All this is the more to be urged, as in fact, some have already begun to
forsake the special Christian assemblies (x. 25), and various previously unknown doctrines have
appeared (xiii. 9), on account of which obedience to their leaders (xiii. 17) is sharply enforced.
These passages bear strongly against the theories of the Tabingen School. They furnish
the historical proof that Christianity, as it stands vouched for in the canonical writings of the
New Testament, was not gradually formed from a conflict of opposing tendencies, partly freer,
partly more restricted; but that defections from the primitive Apostolic faith took place at a.
very early period, and that partly by the relaxing, partly by the obscuring, of an already exist-
ing, but divinely instituted life of spiritual faith, doctrinal and moral corruptions found their
way into it, These of course stood in connection with other existing forms and tendencies of
spiritual life. In this way might arise a division among the Jewish Christians, parallel to that
among the Jews themselves; one tendency developing itself into heretical Ebionitism; the other
into a Nazaritic sect, whose incipient elements are assailed in this Epistle. Hasz (in Win. and
Engel. Journal der theol. Liter, 11. 3, p. 265 ff.) goes too far in characterizing the Jewish Chris-
tians of our Epistle as of the class later known as Ebionites,
8 4. TIME AND PLACE OF COMPOSITION.
In the passages we have adduced, are found, at the same time, indications of the date of the
Epistle. The withdrawal of the Christian Church from the Jewish temple and people, it is well
known, took place but gradually. For the Jewish Christians still maintain the observance of
the Mosaic law, although not relying on it for justification (Acts 1i.5-15; Gal. ii.); in respect to
which observance Wieseler justly distinguishes between those who drew their ideas of the gospel
directly from the Law and the Prophets of the Old Testament, and those who held them in their
Pharisaic and Rabbinical modifications. Particularly did the Jewish Christians in Jerusalem,
of the temple. It seems difficult to explain how this complete ignoring of the temple could have taken place in connen
tion with readers whose entire religious habits and associations clustered round it. Certainly, we must assume that either
the readers or the writer had been more familiar with the Jewish ritual of the Pentateuch, than with that of Jerusalem
and the temple. The latter supposition solves the problem, and leaves us at liberty to suppose the Epistle addressed by a
Jew of alien birth, and more familiar with Judaism in its historical records, than in its temple worship, to the Christian
residents of Jerusalem and Palestine.—K.].
84. TIME AND PLACE OF THE COMPOSITION. 18
us Israelites who had become believers in Jesus, the Messiah, still along with their separate
Christian assemblages, after the example of the Apostles daily visit the temple. But, on
the other hand, the Jews still looked upon the first Christians as a party and school within their
own sphere of faith and life, in the sense in which the Pharisees, Sadducees, Essenes are, by Jo-
sephus, in philosophic language, named αἱρέσεις (sects); by the Rabbins [9 or Dorp Acts xxiii.
9, μέρος. With the growing intensity of feeling, however, of which the Acts of the Apostles gives
proof, a period must arrive in which the Jews would not merely (as in May, 58) assail Paul for
introducing into the temple a Gentile Christian (Acts xxi. 23f.), but in which even Jewish
Christians themselves would no longer be tolerated in the temple, and that exclusion would
take place from the sanctuary of Israel, which, to some, along with doubts regarding this posi-
tion held by Christianity, might, at the same time, prove a temptation to its abandonment. In
this stage of development the Epistle to the Hebrews exhibits the church, and aids essentially
our understanding of the character of that period. We may add that Késruin, who formerly
shared the view propounded by Baur and Schwegler, that our Epistle was composed in the
course of the second century, has himself, in an extended discussion ( Theol. Jahrb., 1853, p. 41
ff, 1854, p. 418 ff.) shown the untenableness of the hypothesis.
Approximatively, then, we may fix the date of its composition between the death of James
(who was stoned in the year 62 or 63, upon the inauguration of the high-priest Annas, the
younger, after the departure of the Procurator Portius Festus, and before the coming of hia
successor, Albinus, Jos. Ant. Jud. XX. 9, 1) and the commencement of the Jewish war in the year
67. For on the one hand, we cannot suppose that the author would have written to the church
in such a tone, had a man of the Apostolic dignity and energy of James still stood at its head:
and, on the other, we cannot overlook the fact that the calamities of the Jewish war are not
mentioned, and that the whole argument produces the impression that the temple at Jerusalem
was still standing. Even though we disregard the present tense of the verbs in ch. vill. 4; vill.
6-9; xiii. 10, we still cannot otherwise understand ch. ix. 9 than that still, at the present time,
sacrifices were offered which could not satisfy the conscience; and ch. viii. 13 speaks not of an
economy that has already past away, but only of one on the eve of dissolution. With no
sufficient reason Scumip (Bibl. Theol., II. 61) has revived the theory of the composition of
our Epistle after the destruction of Jerusalem, with the design of showing that the law has
now been actually merged and done away in Christianity; and KuueE (Zp. to the Heb. p,
204) even maintains that this Epistle is the “Apocalyptik (deriving its theme from Rom. xi.
82) transplanted to the Christian soil, and finding its outward occasion in the destruction of the
Jewish nation,” but in its carrying out blending, it should seem, historical foreshadowings in the
spirit of Essenism, with a skilful use of the Sybilline prophecies, of the Book of Enoch and the
Apocalypse of Ezra. The mention of Timothy (xiii. 23) determines the time still more exactly,
It is, to be sure, uncertain whether the deliverance here recownted is identical with that antici-
pated in Phil. ii. 19. It is possible that Timothy was either involved in the trial of Paul, or, in
the persecutions under Nero in Italy, was thrown into prison, and subsequently again liberated.
For Timothy had been very urgently summoned (2 Tim. iv. 21) to come again to his spiritual
father, whose trial had assumed a most serious aspect. But the choice can even then only
waver between the end of the year 62, immediately after the death of James, and 64. For
we can have no possible ground for assuming, with Bertholdt, an otherwise unknown man, be
the name of Timothy. Those who regard the Epistle as written in the name of Paul, pethaps
by Luke, must assume that the closing words of this semi-amanuensis are subjoined in his own
name, as otherwise we should have contradictory statements standing in close juxtaposition.
The place of the composition is unknown. The conjectures regarding it turn on, the various
interpretations of the expression οἱ ἀπὸ τῆς ᾿Ιταλίας (see the exposition at ch. xi, 24).
[It may be added, I think, that the most natural inference from this phrase, is that the
writer of the Epistle is not in Italy, and that he is writing to persons or Churches that are, so
that the phrase would indicate both im what country the Epistle was not written, and to what
country it was written. The obvious import of the language, therefore, favors Alford’s view,
that it was written outside of Italy (possibly at Ephesus), and sent to Jewish Christians in Rome.
14 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
To this view there are certainly some, though, perhaps, not insuperable objections. If we sup-
pose with Moll and the majority, that the Epistle was directed 1o the Churches of Palestine, then
though the of ἀπὸ Ἰταλίας might, on account of the preposition ἀπό, apart from the con-
nection, indicate a composition outside of Italy, yet they might also be used of one who was
writing from Italy itself, although, in this case, the preposition ἐξ would seem morenatural. On
the whole this supposition seems more probable, inasmuch as we can hardly see, if the writer was
writing from any other country than Italy, to the Christians of Palestine, why he should send
the greetings of Italians rather than those of the country from which he wrote. I think then we
may infer almost with certainty from these words, that the Epistle was either sent from, or sent
to Italy. —K.].
25. LANGUAGE AND STYLE.
The conjecture which, since Clem. Alex. (Evs. H. Z., VI., 14), has occasionally reappeared
and been specially defended by Michaelis, that our Epistle is a translation from an Aramaic ori-
ginal, has not the slightest support in the fact that its original readers lived in Palestine. The
proofs collected by THow. (Comm. p. 109 1.) of the wide diffusion of the Greek language in Pales-
tine, as well as of the high estimate placed upon it as the language of intercourse and letters, so
that Greek literature was not only studied, but even expressly taught by the Rabbins, are in the
highest degree instructive and decisive. ‘The conjecture referred to, however, finds ample refutation
in the character of the Epistle itself. The citations from the Old Testament are made so closely
from the Septuagint as even to include its errors. On this point, too, Bleek has discovered the
important fact that these citations follow the special recension of the Cod. Alex., while Paul,
where he quotes from the LXX., follows chiefly the Cod. Vat. Only once (ch. x. 80) do we find
a citation which accords neither with the Hebrew nor with the Alexandrian Text, but agrees
precisely with Rom. xii. 19. Again we find no inconsiderable number of paronomasie such as
belong exclusively to the Greek; and finally, the comparative purity of the language, the flowing
character of the diction, the rhetorical beauty and smoothness of the style, the delicate arrange-
ment of the words and the skillful construction of the entire period, forbid our regarding it as a
translation. We have, at the same time, in this a marked contrast to Paul’s habitual mode of
expression. In him the Semitic forms of conception prevail, while-here the whole form of thought
is Greek, and the few so-called Hebraisms which we meet, are explained from a close adherence
to the expressions of the Old Testament, and even in part probably already naturalized in the
religious phraseology of the Christians. Again we miss entirely the Rabbinical forms of dispu-
tation so frequent with Paul; his familiar, “J would not have you ignorant” (ob ϑέλω ὑμᾶς ἀγνοεῖν),
as well as his customary formule of citation, in which the only instance of correspondence is the
τὸ πνεῦμα λέγει (“the Spirit saith’), Gal. i. 16, and 1 Tim. 1. 4. Again, Paul employs the word
“Jesus” (Ἰησοῦς) by itself only at Rom. 111. 26; viii. 11; 1 Cor. xii. 8, and is fond of the combi-
nation “the Lord Jesus,” as also of “the Lord” (ὁ κύριος) alone. Here the case is precisely the
reverse. So also the unclassical πάντοτε, frequent with Paul, occurs here only at vii. 25, while
the εἰς τὸ διηνεκές, εἰς τὸ παντελές of this Epistle occur nowhere else in the New Testament, and
διαπαντός only at Rom. x1.10. So καϑίζει», here employed intransitively, Paul always makes
transitive, except at 2 Thess. 11. 4, and for the ὑπομονή of Paul, we here have habitually μακροϑυ-
μία. Inch, xii. 18 we have the Attic masc. σκότος, while elsewhere in the New Testament the
word is constantly neuter. So the classical use of ὅϑεν, wherefore, prevails here, which occurs
with Luke but once, and never with Paul, who also never employs παρά with the Acc. in come
parison, a usage familiar to our author. Finally, κοινωνεῖν is here correctly united with the Gen.
of the thing, while the later and, in this construction, unclassical Dative, prevails elsewhere in the
New Testament.
The absence of the usual Epistolary greeting and salutations with their explanatory designa-
tions of the author, does not justify the assumption, specially advanced by Im. BERGER (Moral.
Hinleit. in’s N. T. IIL, p. 442 8.) and defended by Valckenaer, Steudel, and de Groot, that the
work is not a proper Epistle, but ἃ somewhat modified homily. Nor, carefully distributed as is
the subject-matter, and didactic as is its treatment in a form of composition planned with artistio
skill, and wrought out with thetorical elegance, does this still force us to the theory of Ep. Reuss
(Hist. de la theologie Chrétienne, Paris, 1852, II., 686) that we have before us the Jirst syste-
35. LANGUAGE AND STYLE. 15
matic treatise on Christian theology; nor to the before-mentioned modification of this view by»
Ebrard, which makes it a sort of manual of instruction specially for a company of recent converts
ina definite church. The character of our Epistle appears decidedly not merely in the closing worda
(xill. 22-25) which some have attempted to separate from the rest, but within the body of the
production itself, especially v. 11f; vi. 9f; x. 82f; xii.4; xiii. 7,18f These passages indicate
the actual concrete needs of a definite class of readers, and the practical reasons for an Epistle to
them; and show, at the same time, that the form of exhortation preponderates greatly over that
of consolation, and that it even takes the character of warning. The view of Turmrscu (Com-
ment. hist. de ep. ad Hebr., Marb., 1848), which was refuted specially by Deurrzsca (Zeitschrift
Sur die luth. Kirche und Theologie, 1849) that it is a consolatory Epistle designed to strengthen
the faith of Jewish Christians, overborne by the enmity of their countrymen, and excluded from
participation in the temple-worship, written about the year 64, and a sort of counterpart to the
First Epistle of Peter, which was, in like manner, addressed to persecuted Christians of the dis-
persion, stands in palpable contradiction to the character of the Epistle itself; and to its tone now
‘of warning, now of threatening, now of earnest summons to a complete shaking off of the
ritual of Judaism. Nor is it satisfactory to regard our Epistle as intended to blend exhortation
with consolation, as TH1ERscH has subsequently done (“The Church wn the Age of the Apostles,”
1852, in which he regards the year 63 as the latest assignable date of its composition). The
warning character impressed upon the exhortations, exhibits itself not merely in the continuous
hortatory strain that follows x. 9, but, like the emotional utterances of Paul, ever and anon
breaks the continuity of the previous didactic portions; while it is precisely this didactic ele-
ment which stamps its impress upon the Epistle as a whole. And in this the author displays an
admirable power of uniting with the decided rhetorical tendencies of his diction, and with the
artistic and skilful rounding of its swelling periods, that complete mastery of his material which
enables him, in the unfolding of his subject, to advance with conscious and steady step, and with
a clear supremacy of the thought, toward his destined goal.
The conduct of the argument is not, however, mainly dialectical; but turns upon the decla-
rations and institutions of the Old Testament, which are regarded by the author as prophecies
and types of the facts and relations of the New. Both the declarations and institutions, however,
alike of the Old Covenant and the New, are but copies of heavenly originals, and hence cannot
dispense with symbolical expression. We may, therefore, with pz WrrrE (Zheol. Zeitschr. von
ScHLEIERM., DE W. and Licks, Berl.,1818,III.; comp. ΞΕΥΡΕΑΒΤΗ de ep. que dicitur ad Heb. in-
dole max. peculiari, Lips, 1821) designate the doctrinal character of our Epistle as the symbodlico-
typical, but must distinguish it entirely from the allegorical (see my diss. Christ. in ep. ad Heb.,
p. I., Halle, 1854). For the Old Covenant economy and the Old Testament declarations have,
in the profoundest conviction of our author, the full weight respectively of a Divine institutien
and of a genuine Divine revelation; and yet they have been purposely so constructed and
arranged, and so incorporated into human history, that they appear as but an evanescent and
shadowy outline of God’s perfect economy, which, by the positive fulfilment of the Old Testament
types, the perfect Mediator, Jesus Christ, has established in the world. The author can thus,.
while unfolding this state of the case to his readers, and giving special proofs and illustrations
of it, with entire propriety draw his proofs from the Old Testament itself. The facts and state-
ments of the Old Testament thus preserve their full historical value. Planting himself on the
ground of historical fulfilment, the author but draws forth to the consciousness of his readers.
from these facts and declarations, the germs actually contained within them, and as it were
bursting into fulfilment, of that which they are constituted typically and symbolically to express;
and thus inspires the conviction that an abandonment of Christianity, and a retrogression to the:
Old Testament level, is an unpardoned denial of the true revelation of the living God Himself,
This stands in marked and fundamental contrast with that allegorical treatment of the language
and economy of the Old Testament, which was specially employed at that time by the Alexan-
drian Jew Philo. Allegory i is there resorted to as a means of effecting an outward connection.
between rational truths and the letter of the Holy Scriptures, and of introducing entirely foreign:
ideas into the Old Testament by means of accidental resemblances, and, by an arbitrary and:
forced explanation of its institutions, relations, statements and historical accounts, divesting them
24
16 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
of their true historical character and value, and transforming them essentially into the mere
yails and husks of ideas, and mere allusions to some fancied truths. Granting, now, certain
resemblances between our Epistle and the writings of Puzo (comp. Carpz., Sacre exercttt.
in ep. ad Hebr. ex Philone Alex., Helms., 1750) not merely in many individual expressions,
turns and modes of specch, but also in the mode of employing Scripture, 6. g., the account
of Melchisedek, yet this assuredly involves no dependence of our author upon Philo (Κ ΊΝΟΒΙ, in
his Commentary, and Kostuin in Theol. Jahrb. of Baur und ZELLER, 1854, p. 409) but at
most implies only the influence of similar elements of culture (THoLuck, Hinl, p. 84 ff;
Rieam, Lehrbegriff, I., p. 259) which were by no means confined to Alexandria (Licurroor,
Hor. Heb., 11., 706; Dauwe, Gesch. der jitdisch- Alexandr. Religions-Philosophie, 11. p. 177 and
185; Herzreup, Gesch. des Volkes Israel, Il., p. 271 Ε΄, 501 ff.), and which are commonly rated
altogether too highly. The special difficulties, now, which this mode of teaching creates to the
interpreter, arise from the fact that the typical and symbolical modes of its conception and ex-
planation, are applied to the setting forth of those heavenly and spiritual relations into which
Christ has entered, and into which He introduces His believing followers. For we are in danger
ef aither confounding the idea with the image, or, in the explanation and resolution of the
type, of losing the reality and concrete nature of the idea itself. On the former side lies the false
realism of the explanations of Bengel, Oetinger, Menken, Stier; on the latter the false spiritual-
ism of Semler and his followers, who sought in vain to justify, and in part to aid themselves, by
their theory of accommodation; while more recent rationalistic expositors, particularly Bohme,
again adhere strictly to the letter as such, and would hence ascribe to the author thoroughly ma-
terial conceptions of the heavenly realities.
36. HISTORY OF INTERPRETATION; OR THE THEOLOGICAL AND HOMILETICAL TREATMENT OF
THE EPISTLE.
In the Greek Church the catene of Gicumenius (10th Cent.) and Theophylact (11th Cent.)
are specially important as preserving many otherwise lost fragments and individual remarks of
Origen, Theod. Mops. and others, and gather up all that had been hitherto furnished. The thirty-
four homilies of Chrysostom, published after his death by the Antioch Presbyter, Constantine,
from the reports of stenographers (from which source come all the homilies of this eminent father),
-extend themselves over the entire Epistle, and abound in acute remarks and independent. ideas,
-yet labor under the disadvantages of a corrupt text, of obscurities and even of contradic-
tions. The fragments of explanations, of Cyril, Alex. (published by AnaELo Mat, at Rome, in
‘the Nova Patrum Bibliotheca T’, 111., and in the Collectio Nova T., VIII) are purely doctrinal
cand directed against the Arian heresy. Theodoret, while exegetically simple and clear, 18. brief
and dry. In the Latin Church, Primasius, Bishop of Adrumet, in the 6th century, while nearly
similar in matter, has the advantage of deeper penetration into the doctrinal substance of the
Epistle, and of a richer and more pregnant style of expression. From the scholastic age the
-enarrationes ascribed to Anselm of Canterbury, and the Hxpositio of THomas AQUINAS are eml-
nently worthy of regard. Whatever else is transmitted from that epoch is scanty and antiquated.
Philologically more important is the Commentary of J. Faner StaPuLENsis (1512). But the
Adnotationes of Erasmus (1516) surpass them in critical acumen, while, at the same time, in
their introduction of a method marked by greater exactness of grammatical and historical inter.
pretation, they surpass the Scholia of Zzcrr (1553), which are also more marked by doctrinal
prejudices, His paraphrases (1522) also surpass all similar labors in elegance of diction and
clearness of style, while, on the other hand, they abound in misconceptions of the fundamental
ideas of the Epistle. In the use of the Christian Fathers the Genoese Jesuit, ΒΕΝΕΡ. Justin-
IANI (1612) surpasses, in his Lxplanationes, all commentators, while the celebrated Commentary
of CorneL. a Laprpe (1614) is of very slight importance; and the Benedictine Calmet held as
authority in the Catholic Church (1707), while he accumulates much learned material yet falls
quite below Wilh. Este (1614) in exegetical accuracy, doctrinal clearness, and logical acumen,
More recent interpreters in the Roman Catholic Church are Klee, 1833: :
1849; Bisping, 1854, ἀμ δ.
26. HISTORY OF INTERPRETATION. 1?
Luther and Melancthon have given us no expositions of this Epistle. From Zwingle we
have brief Remarks, which CasPAR MEGALANDER copied and Lzo Jupi appended to his edi-
tion of ZwinaLE, Annotationes in plerosque N. Τ' libros, 1561. Calvin's exegesis is distinguished
by a profounder penetration into the subject-matter; that of Beza is more thorough in the sphere
of criticism and philology. Much that is original and valuable has been contributed by the
older members of the Reformed Church, Pellicanus, 1539, and Piscator, 1613; somewhat also by
Bullinger, Gicolampadius, Aretius, Andr, Hyperius, Gryneus, and Day. Pareus (1628). Among
the older Lutherans the same may be said of Bugenhagen (1525), Joh. Brentz (1571), Major
(1571), Vict. Strigel (1565), Lukas Osiander (1585), Aegidius Hunnius (1589), Balduin (1608).
Seb. Schmidt of Strassburg (1680), is to be specially distinguished, and Dorscheus (1717) is
worthy of attention, Less important are the Commentaries of Jou. GERHARD (published after
his death without having received his final revision, by Jon. Ernst GERHARD, 1641), and of the
Danish Bishop Erasmus Brochman (1706), distinguished as a doctrinal theologian. The philo-
logical remarks of J. Camerarius (1556) have lost their value, while the ποίω εἰ animadversiones
of Erasmus Schmidt, appended to the translation of the New Testament (1658), are still quite
deserving of regard. A comprehensive gathering up of {be results of previous researches is made
by ΑΒΕ. CaLov in the Biblia Illustrata (1672-1676), German (1681-1682), in special antagonism
to Hugo Grotlus. Among the labors of the French and Dutch Theologians of the 17th century,
collected in the Critica Sacra, and enlarged by further selections in the Synopsis Criticorum of
Marrs. Poxvs, the most valuable for our Epistle are the Anmott. of Jon. Cammro and of the
brothers Cappettus. The labors of the Arminians, Hugo Grotius, Clericus and Wetstein, are
well known in their decided philological, historical and archeological character. Eminently
entitled to regard is the Commentary of Jonas ScHLIcHTING and Jon. CRELL (1634) for its learn-
ing, acuteness, subtlety of conception, sound method and—where not interfered with by Socinian
prejudices—close adherence to the text, while the exposition of the Arminian Limborch (1711) is
without special value, as also is the essentially Socinian paraphrase of Arthur Ashley Sykes (1755),
More important are the Remarks of J. J. Semurr (1779), appended to his translation. Since
Cocceius, who kept: tolerably free from the typological extravagances of his school, our Epistle has
been frequently treated in Holland, and interpreted with special reference to its typology, under
the form of sermons. Thus Groénwegen, 1693; Caspar Streso, 1661; Clem. Streso, 1714; Hulsius,
1725. The most important, although very discursive, are Akersloot (1697), translated into
German 1714, and d’Outrein (1711, German, 1713-1718). In England, John Owen (1668ff.),
in4 folio volumes; Exercitations on the Epistle of the Hebrews, specially combats the Socinians. [A
convenient edition of OwEn’s Comm. on the Hebrews, 6 vols. 8vo. (Kd. with critical notes by W.
H. Goold) was published by Ros. Carter, New York.—K.] In antagonism to the Socinians
and Remonstrants, the interpretation of Joh. Braun (Amst., 1705), treats thoroughly the
archeology of the Epistle, while Jon. ΑΝ Ὁ. Kresiine (Zrue Connection of the Mosaic Antiquities
with the Exposition of the Eprstle of the Holy Apostle Paul to the Hebrews, Erlangen, 1765) is tho-
roughly superficial. Of some value is the Jnvestigatio of the Leyden Pror. Wirtricu, published
after his death by Davip Hassex, 1692, and the Comment. Analyt. of Per. van Hox, 1698;
of still higher merit the Hxposition of Sam. Szattmar ΝΈΜΕΤΗ, published at Franecker, 1695,
but originating in Lectures delivered at Clausenburg, in Siebenbirgen. ;
Another form of interpretation then arose in translations and paraphrases accompanied with
remarks, in which class appeared in England, Hammond, 1653; Peirce, 1737; Doddridge, 1738;
Pyle (1725), translated by Kuster, 1778; Whitby, 1779; in Germany. Michaelis, 1762; Zacharia,
1771; Morus, 1776; Carpzov, 1795. Of little importance are Hornerus, Expositio hteralis,
1655; Scoomer, Exegesis, 1701; OLEaRtus, Analysis logica cum Observ. Philol., 1706. More
important are the learned and pithy Mote Selecte of H. B. Starx, 1710; the Curce Philolog. et
erit, of the learned Cur. Wo tr, Ed. 2, 1738; the Remarques hist. et critig. sur le NV. T., of the his-
torically learned Brausopre, 1742; the Gnomon of the equally sagacious and profound BENGEL,
1742: the Exercitatt. ex Philone of the accurate Jon. ΒΕΝΈΡ. CarpPzov, 1756; the Observationes
of the grammatically exact Curist. ὅση ΜΡ, 1760; the 4 Specimina paraphn et cannot. of the
philologically thorough ΑΒΒΈΒΟΗ, 1786-1816; and the Selecta e Schohiis ValcKenarii, published
18 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
1817, by WassensercH. Of little importance on the other hand are the Lectiones Academ,
of Erwestt, published by Dindorf, 1795, and accompanied by extensive Excursuses. So also
the Scholia of RosenmtLuzr (1779, 6 Ed., 1815-1831), and the systematic Comm. of BLAscHE,
1782-1786. The transition from the orthodox and dogmatic to the neological school of inter-
pretation, and partly in conflict with this latter, is made by J. J. Rambach, 1742; Cramer, 1757;
Struensee, 1763; Sigm. Jac. Baumgarten, 1763; Storr, 1789, 1809. Thoroughly rationalistic
are Heinrichs in Koppn’s Nov. Test., 1792, 2 Ed. 1823 (exceedingly superficial); Dav. Schultz,
1818, who, while completely misconceiving the fundamental idea of the Epistle, yet gives a care-
fully-wrought translation, and some useful remarks; Bohme, marked by philological painstaking,
logical exactness, and a stimulating perspicacity; Kuinoel, 1831, a learned collector of different
views; and H.E.G. Paulus, 1833, a translation, with interspersed explanations from the stand-
point, and in the spirit of the so-called Aufkiarung.
Opening, as pioneer, a new path by its thorough, comprehensive, and almost wholly unpre-
judiced treatment of ail the matters falling naturally under discussion, appeared, 1828-1840, the
great work of BLEEK, embracing Introduction, Translation and Commentary. On the basis of
this arose the Commentary of Tuotuck, penetrating deeper into the Theological elements of the
Epistle, and rich in independent investigations (1836, 3 Ed., 1850, with two Append., one on the
Applications of the Old Testament in the New, and another on the idea of Sacrifice and of priest-
hood in the Old and New Test.); the exact, yet all too brief Exposition of DE WertE (1844),
1847; that of Ebrard, 1850 (in continuation of the Comm. of OLSHAUSEN on the V. Test.); origi-
nal, stimulating, and often strikingly happy; but frequently failing of the mark, and pronouncing
in a tone of dogmatic self-confidence on matters that are not yet ripe for decision; the Critical
and Exegetical Commentary of LinzemMANN (1855), forming a part of ΜΕΥΕΕ 5 Commentary, dis-
tinguished by philological exactness and painstaking; finally the Commentary of Dexirzscn,
1857 (with archeological and doctrinal excursuses on sacrifice and atonement), particularly im-
portant by its exegetical refutation of many explanations of individual passages in our Epistle in
Hormann’s Schrifibeweis (1852-1855), 2 Ed., 1859 ff., and by the extracts given from BIEsEN-
TtHAL Ep. P. ad Hebr. Cum rabbinico Comm., 1857.
Extended almost to a Commentary is the “Lehrbegriff des Hebreerbriefes,” by Rinum, 1858
and 1859, in which a comparison with the related doctrinal ideas is carried out, and an accurate
list of special treatises is appended to the several sections, while Kostuiw in his “Darstellung des
Lehrbegrifs des Hvangeliums und der Briefe Johannis” (1848, p. 887-472), develops in an
independent manner the doctrinal contents of our Epistle. Κασαβ (Auslegung und Lehrbegrif
des Hebreerbriefes,1862) merely touches the leading points in brief, and sometimes striking re-
marks, aphoristical in their nature, but assuming several rather bold positions, of which he fails
to give the proof.
In the practical treatment of the Epistle we may particularly mention ΜΊΟΗ. WaLtTHER,
‘The golden key of the Old, and the sweet kernel of the New Testament,” i. e., a thorough, metho-
dical and extended exposition of the immeasurably profound Epistle of St. Paul to the Hebrews,
Nuremburg, 1646 (a hundred weekly sermons delivered at Aurich, in Eastfriesland); G. M.
Lavrentivs, Brief Explanation of the Epistle of Paul to the Hebrews, drawn up in tables,
wherein its contents, order and connection are exhibited, its words are explained, and some doc-
trines naturally derived from them are set forth, 1741; Carn Herne. vow Bocatzxy, Devout
Considerations and Prayers on the New Testament,7 vols., 1758; Frizpr. Curist, STEINHOFER,
Daily nowrishment of faith from the knowledge of Jesus, after the weighty testimonies drawn from
the Epistle to the Hebrews, delivered previously in brief discourses, 2 Parts, 1761 (newly edited
by Lic. Rizum, 1859); Cart Herne. Rreger, Reflections on the New Testament, 4 vols., 8 Ed.,
1847; Gorrrr. Menken, Homalies on the 9th and 10th Chapters of the Epistle to the Hebrews, with
appended homilies on some passages of the 12th chapter, 1831; by the same, Explanation of
Ch. xi, 1821; K.W.Srnin, The Epistle to the Hebrews theoretically and practically explained,
and presented in us general connection, 1838; Rup. St1mr, The Epistle to the Hebrews interpreted
in 36 Meditations, 2 Parts, 1862; Herne. Lronu. Hevsyer, Practical Explanation of the New
Testament, 4 vols,, 1859; Puru. Marry. Haun, Exposition, etc., in a brief comprehensive selec-
tion from Flattich, jun., newly edited by Kumann, 1859; J. R. Heprvezr, Expositions of the
$7. THE FUNDAMENTAL IDEA, AND ORGANIC CONSTRUCTION. 19
most difficult passages of the New Testament (with Luther’s marginal comments) and leading
practical applications, newly revised by C. F. Ledderhose, Bd. 2, 1863; Frickz, The Epistle to
the Hebrews briefly and simply interpreted, 1864.
Among the more recent expositions in the Znglish language we may specially notice the
Commentary of Mosss Stuart, published in 1827, and repeatedly reprinted, [a new abridged and
revised Edition, with Notes in one Vol., by R. Ὁ. C. Robbins, Andover, 4 Ed., 1860]; the Re-
censio Synoptica Annotationis Sacre of BLooMFIELD, 1827; the Hore Hebraice of Viscount
Grorcge MANDEVILLE, 1835; the Meditationes Hebraice of Wm. Tait, Bishop of London, 1855;
The Commentary of Henry ALForD, in his edition of the New Testament, Vol. IV., Part 1, 1859,
[We may here further mention in the English language, the Commentary on Hebrews
in Da. 5. T. Buoomrtgnp’s Greek Testament with English Notes, 9 Ed., London, 1855, 2 vols.,
candid, cautious and sensible, not profound, and following pretty closely in the steps of Profi
Stuart. The Commentary on Hebrews in Cur. Wornpsworta’s Edition of the Greek Testament, with
Introductions and Notes, New Edition, London, 1864; reverent, considerably learned, conserva-
tive, and valuable for its numerous citations from the Fathers; much more valuable as a Com-
mentary than the work of Dr. BLoomFieLp. Wordsworth advocates the Pauline authorship of
the Epistle to the Hebrews. (See Lanes on Matth., Scuarr’s Introd.,p.18). ConyBEare and
Howson’s Life and Epistles of St. Paul, 2 vols., contains, at the close of the second volume, a
translation of the Epistle to the Hebrews, with brief annotations. They ascribe the Epistle
to Barnabas. Among other English works may be mentioned Mackwiaut on the Epistles, with
revised version and notes, and the Commentaries in Gill, Scott, Henry, Adam Clarke,
Burkitt, ede.
Of works on Hebrews published in America, we may mention, besides the elaborate work
of Prof. Stuart, The Epistle to the Hebrews in Greek and English, with an analysis and Exege-
tical Commentary, by Samurt H. Turner, D.D., 1855. Dr. Turner favors the view that Paul
was the author of the substance of the Epistle, but not strictly of the language.—“A Critical
Commentary on the Epistle to the Hebrews, by Francis 8. Sampson, Prof. of Oriental Literature,
etc., in the Union Theol. Sem., Va., 1856; a posthumous publication, but nearly finished by the
author. Both these two latter works are candid and sensible, but scarcely grapple with the
difficult points of the Epistle. Dr. Sampson regards Paul as the author of the Epistle—Dr.
Albert Barnes’ volume of notes on the Hebrews, forming a part of his notes for Sabbath Schools,
does not, of course, profess to be critical. Lectures on the Epistle to the Hebrews, by Wm.
Linpsay, D.D., Prof. of Exeg. Theol. in the United Pres. Church, 2 vols., 1867.—K.].
In the French language C. Co. Mzrer, Essai sur la doctrine de Vépitre aux Hébr.; 1845;
and the Hssat of a Translation, accompanied with a Commentary by Ep. Reuss, which appeared
first in the Nouvelle Revue de Théologie, Vol. V., 1860, and was afterwards separately published
in 1862. An independent value belongs to the remarks in the “Berlenburger Bibel,” 1739, and
to those in O. v. Geruacn’s New Testament, 3 vols. We can use, however, only with caution,
the “New system of all the types of Jesus Christ, through the entire Old Testament, by PHIL.
Friepr. Hinuer, 1758;” a work not free from arbitrary and capricious interpretations (New Ed.
by Alb. Knapp, 1858), as well as HrnuEr’s “ Types of the New Test. in the Old Test., 1776,’—a
New Ed. by Alb. Knapp, 1859.
ξ 1. THE FUNDAMENTAL IDEA, AND THE ORGANIC CONSTRUCTION OF THE EPISTLE TO THE
HEBREWS.
The entire Epistle turns upon the idea that true constancy in the Christian faith is absolutely
indispensable to an entrance into that rest of God which He has promised to His people. For
Jesus Christ has not only gone personally into this rest, but He is the only actual Mediator of
this entrance for all who believe in Him; because He, as Son, is the perfect Mediator, infinitely
exalted above all the Mediators of the Divine revelation, and in Him the divinely instituted types
and symbols of the Old Testament economy have their actual and complete fulfilment. The
economy of salvation unfolded in the Old Testament, then, having its historical central point in
that priestly and sacrificial ritual which was inseparable from the foundation of the Mosaic law,
stands in no relation of antagonism to the institution of the New Covenant, whose historical,
and, at the same time, whose everlasting central point is Jesus, the Messiah. Rather must we
20 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
say that the revelation of God in the Old Testament itself, predicts this merging of the Old Cove-
nant in the New by such a fulfilment of it. For this reason a repudiation of the New Covenant
is an irrecoverable falling away from salvation, and an inexcusable opposition to the manifest
will of God Himself.
The ordinary division into a doctrinal and a hortatory part obscures the character of the
Epistle as determined throughout by the actual necessities of its readers, and is incompatible
with its constantly reappearing tone of admonition and warning; while it gives, at the same
time, to the first part, a false independence of the rest. The doctrinal teachings not merely pave
the way for and introduce the exhortations; they generate them, as a living product and proof of
the moral and religious character of the truth which is unfolded to their view, as will appear in
the following tabular resumé.*
FIRST PART.
THE ELEVATION OF THE NEW TESTAMENT MEDIATOR, AS SON, ABOVE ALL OTHER MEDIATORS OF RE-
VELATION AND REDEMPTION.
1st Section —Elevation of Jesus Christ above the prophets, and above the angels, the mediators
of the Old Covenant.
1. The final revelation of God has been made in the Son, the perfected Mediator, elevated
above all, and exalted over all, whose preéminence above the angels is indicated even
in their respective names. Ch. 1. 1-4.
2. Proof from Scripture of the elevation of Jesus Christ as Son of God and King above
the angels. Vv. 5-14. ἢ
3. A warning exhortation to give heed to ἃ revelation mediated in so extraordinary a man-
ner. Ch. 11. 1-4.
4. The elevation of Jesus above the angels is not disparaged by His earthly life, which,
rather, opens the way for the exaltation of humanity. Vv. 5-13.
5. The incarnation renders the Son of God susceptible of suffering and death, and thus fits
Him to be a high-priest with God, for the redemption of mankind. Vv. 14-18.
2d Section.—Preéminence of Jesus Christ above the divinely-commissioned servants and leaders
of Israel, Moses and Joshua.
1. The exhortation to fidelity toward God’s faithful messenger, Christ, rests on Christ’s
superiority as the Son ruling over the house, to Moses the faithful servant in the house.
Ch. iui, 1-6. :
2. The Old Test. threat that unbelievers shall not enter into the rest of God, is to be all
the more earnestly laid to heart by the people of God of the New Covenant. Vy. 7-19.
3. The promise of an entrance into the rest of God, has not merely perpetual validity, but
comes to us Christians with special force. Ch. iv. 1-10.
4, Let us, therefore, by so much the more, refrain from disobeying God, as His word is of
extraordinary power and efficacy. Vy. 11-13.
3d Section.—Hlevation of Jesus Christ above Aaron and his high-priestly successors.
1. The elevation of Jesus Christ as a high-priest who has past through the heavens, fur-
nishes a ground for the exhortation to hold fast our Christian profession. Vy. 14-16,
(* That Moll’s view regarding the division of the Epistle is in part substantially correct, I readily admit. It is very
easy to draw in the Epistle a stronger and broader line of distinction than ever lay in the mind of the writer. The Epistle
is organically one, and practical considcrations determine its entire character and contents. Yet, after all, there ἐς an
actual and clearly marked line of distinction, which I think it is important to recognize. Up toch. x. 18 the Epistle is
prevailingly didactic, and the hortatory parts are but incidental and subordinate; from x. 19 to the end, it is almost ex-
clusively hortatory. This distinction, of course, has not reference to the purpose of the writer,—that is throughout equally
practical—but only to the manner in which he aceomplishes his purpose. To that accomplishment both the didactic and
the hortatory portions aro equally tributary. But as the Epistle opens didactically, and continues prevailingly so (with, in.
deed, considerable interruptions) until ch. x. 18, and then becomes exclusively hortatory, I think no contusion arises in
recognizing the fact. On the other hand, I think Moll has vitiated and darkened his analysis by uniting under his
“Third general division” the latter part of the didactic portion from ix. to x. 18, with the entire remaini
part. He has, I think, arbitrarily and violently separated a discussion which from ch. viii. 1, to x. 18.
unbroken unity.—K.].
ng hortatory
» Preserves a close and
PRE-EMINENCE OF THE NEW COVENANT. 21
2. Christ is qualified to be a high-priest, primarily, by His ability to sympathize with
human weakness. Ch. v. 1-3.
3. He is so qualified by His call to this office from God, and that as antitype of Melchi-
sedek. Vv. 4-10.
SECOND PART.
ELEVATION OF CHRIST AS ETERNAL PRIESTLY KING, THE COUNTERPART OF MELCHISEDEK.
Ist Section.— Transition to this discussion by a passage of censure, warning, consolation and ex-
hortation.
1. The readers are still deficient in a right understanding of this typical relation. Vv.
11-14.
2. Hence an urgent summons to them to strive after Christian maturity and perfection.
Ch. vi. 1-3.
8, For it 15 impossible that they who have once experienced the gracious influences of
Christianity, and fallen away from them, should be again restored to their former gra-
cious state, Vv. 4-8.
4. The readers, however, are still in that condition which renders possible, by the grace cf
God, their attainment of the goal, after which they are earnestly to strive. Vv, 9-12.
5. The example of Abraham shows that endurance in faith leads to the attainment of the
promise—a promise ratified by the oath of God. Vv. 13-15.
6. Encouragement to Christians to hold fast to the promise thus assured to them. Vv.
16-20.
2d Section. — The eternal and perfect high-priesthood of Jesus Christ.
1. The person of Melchisedek has, as type, a threefold superiority to the Levitical priests.
Ch. vii. 1-10.
2. The O. T. predicts the abrogation of the Levitical priesthood, resting, as it does, on the
Mosaic law, by the priesthood of the Messiah, as that which is eternal. Vv. 11-19.
3. Preéminence of the New Covenant in that Jesus personally stands as its guaranty and
pledge. Vv. 20-22.
4, Christ lives forever, and can hence, in His unchangeable priesthood, forever intercede
with God on behalf of the redeemed. Vv. 23-25.
5, As the Sinless Son of God, Jesus Christ has once for all offered Himself as a sacrifice for
the sins of the world. Vv. 26-28.
3d Section.—This priesthood Christ fulfils as heavenly king and mediator of the New Covenant,
predicted in the Old Testament.
1, As high-priest of the true sanctuary which God reared and not a man, Christ has taken
His seat at the right hand of Majesty in the heavens. Ch. vii. 1-5.
2. Christ’s priestly service is by so much the more excellent, as the covenant of which He
is Mediator rests on better promises than that old covenant, which, according to the
testimony of the Old Testament itself, is destined to destruction. Vv. 6-13.
THIRD PART.
PRE-EMINENCE OF THE NEW COVENANT MEDIATED THROUGH JESUS CHRIST.
lst Section —The New Covenant accomplishes that approach and nearness to God which the old
but symbolically represents and promises.
1, The typico-symbolical character of the Mosaic sanctuary, points, in itself, to an imper-
fect fellowship with God. Ch. ix. 1-10.
2. Perfect communion with God is rendered possible by the perfect Mediatorship of Jesus
Christ, on the ground of a true expiation. Vv. 11-15.
3. For concluding this New Covenant the blood of Jesus Christ was indispensable. Vv.
16-22.
22 INTRODUCTION TO THE EPISTLE TO THE HEBREWS.
4, The necessary, yet unrepeated sacrificial death of Christ has wrought an all-sufficient
expiation. Vv. 23-28.
5, The perpetually repeated expiatory offerings of the Old Covenant attest their impotence
for a real taking away of sin. Ch. x. 1-4.
6. Scripture proof of the complete validity and finality of the sanctification obtained on the
foundation of the obedience of Jesus Christ. Vv. 5-18.
2d Section —Exhortations, warnings, and promises suggested by the preceding.
1. Decided and unwavering adherence to the Christian faith, livingly attesting itself in
Christian communion, is pressingly enforced by reference to the Parousia. Vv. 19-25,
2. The severest and inevitable judgment of God is visited upon apostasy from once known
and acknowledged Christian truth. Vy. 26-31.
3, A speedy entrance into bliss awaits those who are steadfast to the end, for which the
readers have ground of hope in their former fidelity. Vv. 32-39.
3d Section.—A survey by way of encouragement, of the history of their believing forefathers,
1, Hdifying patterns of faith down to Abraham. Ch. xi. 1-7.
2. The example of Abraham and Sarah. Vv. 8-12.
8. Glance at the patriarchs, with a special prominence given to the faith manifested by
Abraham in offering up his son. Vv. 13-19.
4, Examples of Isaac, Jacob and Joseph. Vv. 20-22.
5. Example of Moses. Vv. 23-29.
6. Examples from the conquest of Canaan to the time of the Maccabees. Vv. 30-40.
4th Section.—An appeal summing up the results of the preceding historical survey.
1. In possession of such patterns and examples, and looking to Jesus Himself, the readers
should maintain with steadfastness the struggle that lies before them. Ch. xii. 1-3.
2. Their sufferings are salutary chastisements of God’s paternal love. Vv. 4-13.
8, They are to resist incipient apostasy, by striving after union and sanctification. Vv.
14-17.
4. To this they are held under obligation by the character of the New Covenant, Vv. 18-24.
5. The guilt and punishment of apostasy stands in proportion to the blessings and obliga-
tions of the New Covenant. Vv. 25-29.
CONCLUSION OF THE EPISTLE.
. Practical exhortations of a more general character. Ch. xiii. 1-6.
. Special exhortations in reference to their tendencies to apostasy. Vv. 7-17.
. Personal communieations, Vv, 18-25.
wpe
‘THE EPISTLE
TO THE
H HE BRE W 5.
PART FIRST.
Tue elevation of the New Testament Mediator as Son above all other mediators
of Revelation and Redemption.
FIRST SECTION.
ELEVATION OF JESUS CHRIST ABOVE THE PROPHETS AND ABOVE THE ANGELS,
THE MEDIATORS OF THE OLD TESTAMENT.
L
The final Revelation of God has been made in the Son, the perfect Mediator, elevated above all,
and exalted over all, whose preéminence above the Angels is indicated even in their respec-
tive names.
Cuaprer I, 1-4.
God who at sundry times [in many parts] and in divers manners [many ways] spake
2 in time past [of old, πάλαι] unto the fathers by [in, ἐν] the prophets, hath in these last
days spoken [spake in the closing period of these days] unto us by [in] his Son, whom
3 het hath [om. hath] appointed heir of all things, by whom also he [he 8507" made the
worlds; who, being the brightness of his glory, and the express image [impression]
of his person [substance], and upholding all things by the word of his power, when
he had by himself® purged our [after making a cleansing of] sins, sat down on the
4 right hand of the Majesty on high; being made [becoming] so much better than
[χρείττων, mightier than, superior to] ‘the angels, as he hath by inheritance obtained
[hath inherited] a more excellent name than they.
1 Ver. 1.—én’ ἐσχάτου instead of ἐσχάτων after Cod. Sin. A. B.D. Β. K. L. M.
2 [Ver. 1.---πολυμερῶς in many parts, or portions (μείρομαι, divide, μέρος. apart), not, at sundry times, (which may follow
as a fact) but as it were frag tarily, by p L. Πολυμερῶς καὶ πολυτρόπως emphatically and sonorously open the
majestic sentence.—Aadyjaas after speaking, or having spoken. Though the Eng. Perfect is not strictly the proper rendering
of the Aor. participle, it is not unfrequently, though by no means uniformly, and, I think, not commonly, the best Eng-
lish equivalent for it,—év, in, with Owen, Alf., de Wette, Moll, &c.,is taken, in its proper signification of in. Unless perhaps
sometimes by a Hebraiastic use, it should 80 be always taken, although the Eng. idiom sometimes requires a different ren-
dering. But not so here. Owen: “The certainty of the revelation and the presence of God with His word are intimated in
the expression,”’—én’ ἐσχάτον better taken as neuter=-in the closing period of these days,—éddAnoev, spake, (not, hath spoken)
23
24>
THE EPISTLE TO THE HEBREWS.
viz., historically when Christ appeared as Messiah,—év υἱῷ, in one who was Son: the absence of the article turning the
attention from the individual to the character.
2 Ver. 2.—The position of ἐποίησεν immediately after καί, was recommended by Griesb., after A. B. D*, D***, E. M,, is
approved by Lachmann and Tischendorf, and confirmed by Cod. Sin. [This reading emphasizes the ἐποιήσεν.].
Ver. 2.---ὃν ἔθηκε, whom he appointed, Aor. pointing, as ἐλάλησεν above,
to the historical αοἰ.---καὶ ἐποίησεν, he alse
ἕ ᾿ if : . ᾿ a ν᾿ i in malcing it.
made, implying the naturalness of making Him heir ot the universe who had been the agent of His power in i
3’Ver. 3.—dv ἑαντοῦ before καθαρισμόν is cancelled by Bleek, de Wette, Lachm., Tischendort, Alford, but ender er
Tisch. VII., and Reiche (Comm. Crit. 6) after D * * *, and nearly all the minusc.; but is wanting inSin., asin A. B. Ἃ
The Uffenbach Uncial fragment (Tisch. Anecdota Sacra et Profana, p. 111) reads τῷ
καθαρισμὸν τῶν ἁμαρτιῶν ποιῃσάμενος.
ῥήματι τῆς δυνάμεως, δι᾿ ἑαυτοῦ
Ver. 8.--ἀπαύγασμα, rudiunt image—indoracts, not person, but substantia, substance.—épwv, bearing ,7@ ῥήματι, by the
utterance, mandate—Ilownoaevos, after making for himself, Aor. Med. implying the completion of the act in His own per-
son.
4 Ver. 3.—Sin. omitting ἡμῶν has τῶν ἁμαρτιῶν ποιήσ.; the order which after A. B. Ὁ. E. M. has been prevalent since
Bengel. A later hand has added ἡμῶν in the Sin.
rarely be renderedwhen applied to persons, though they may b
EXEGETICAL AND CRITICAL.
Ver. 1. In many parts, and in many
ways.—Although the rich and full-sounding
words [πολυμερῶς καὶ πολυτρόπως] which open
the Epistle, form an evidently intended and
favorite assonance, they are by no means to
be regarded (as by Chrys. and Thol.) as a
mere rhetorical expansion of one and the
same thought. We must rather recognize in
them the characteristic peculiarities of the Old
Testament revelations. For πολυμερῶς (in many
parts) points not merely to the external, mani-
fold diversity of the revelation at different times
and in different persons (Bl.), or to its quantita-
tive succession (Del.), but to the fact that by
none of the many prophets, whether appearing
in succession or contemporaneously, was the
counsel of God revealed perfectly and in un-
divided fulness, but only fragmentarily and in
a manifold diversity of parts. The entire pro-
phetic function of humanity bears the character-
istic ‘‘in part” (ἐκ μέρους, 1 Cor. xiii. 9). From
this is to be distinguished a multiplicity of
modes (τρόποι), the diversity in the forms and me-
thods of the revelation made to the fathers. In
view of this connection, we are not to refer the
term to the different forms of divine communi-
cation made to the prophets themselves, as ‘“ by
dreams, visions from mouth to mouth” (Num.
xii. 6ff.); but partly to the distinction of law and
prophecy, doctrine and exhortation, warning
and consolation, threatening and promise in
the prophetic discourses; partly to the diver-
sity—conditioned by personal individuality—in
the modes of teaching of an Isaiah and an Ezekiel,
a Moses and a David. Both adverbs awaken at
once in the reader the thought that a Revelation
of such character cannot be final and perfect,
but needs supplementing and completion. Kluge
finds also in the words, the painstaking so-
licitude of the Divine instructions.
In time past.—Ildaa points to the fact
that the Old Testament revelation has long
since past, having come with Malachi to its cano-
nical conclusion; so that nothing was henceforth
to be expected but the coming of him who was pre-
dicted by that prophet, the ‘‘messenger of the
covenant” who immediately preceded the com-
ing of the Lord Himself. The ‘Fathers’ to whom
the prophetic words were addressed, are the fore-
fathers of the Jews. Sir. xliv.; Acts iii. 22;
Rom. ix. 5.
In the Prophets. — The contrasted ἐν
υἱῷ forbids our referring this to the prophetic
Vor. 4.---κρείττων, mightier than, superior to.—yevouevos, becoming, not being made, by which γιγνόμαις ἐγενόμην should
ρ 9 » Sup ave hid lead whenappiied to things.—KexAnpovounxer, hath inherited. —K.]
writings (Fr. Schmidt, Stein). Further, we are
neither to supply ὧν, being, nor to take ἐν instru-
mentally (Chrys., Luth., Calv., Grot., Thol., Ebr.,
Del.). This construction is commonly taken as
an Hebraism: so Del. compares 1 Sam. xxviii. 6,
2 Sam. xxiii. 2: ἢ 7. Others, as Thol.,
point to a similar use of év in the classics (BERN-
HaRDY’s Synt. 210). But ἐν, aceording to Kiih-
ner, 3 600, 8, admits instrumentality only in
connection with things,* and neither our author’s
style nor the sense form here a deviation from
the customary import of ἐν. For He who speaks
is God. The prophets are the organs of His reve-
lation, completely controlled by Him, and ἐπ whom
His own utterances are heard. This presupposes
a transicnt indeed and indirect, but still real
union of God with the prophets. But this
union ig not an essential, and as it were, metaphy-
sical entrance into human nature, nor a settled,
peaceful indwelling of God in the prophets
wrought through the Spirit; but a divine acti-
vy in the prophets, coinciding and blending it-
self with the prophetic utterance. Precisely for
this reason the prophets could never become to
the fathers a proper manifestation of God, could
never become a Zheophany. They were, as
shown by the λαλήσας (spoke), the tongues of God,
and even the form of the prophetic utterances is
the result of God’s purpose and agency, and
must not be regarded as something barely hu-
man and separable from its divine subject-mat-
ter. Precisely for this reason could Paul argue
(Gal. ili. 16,) from the form assuch. Finally, the
word prophet is here used in the broader sense,
which extends the name to Abraham (Gen. xx.
7), and the patriarchs generally (Ps. cv. 15); as
also to Moses (Deut. xxxiv. 10).
At the end of these days. — The ex-
pression ἐπ ἐσχάτου τῶν ἡμερῶυ τούτων, at the end
of these days is rightly to be understood only as a
terminus technicus in connection with the Hebrew
DID TT PY NSD (4: the end of the days). These
δ ords, which originally pointed only to the future,
became, on account of their frequent connection
with Messianic prophecies, a standing designa-
* [True indeed, JELF, (Gr. Gram. 8 Ed. 1861) gives Vol. II.
2 622, examples of ev “applied to persons viewed as instru-
mental agents.” Herod. ix. 48 ψευσθῆναι ἐν ὑμῖν, to be de-
ceived by (lit. in) you: Thucyd. vii. 8: So Gr. Test. Matth.
ix. 34, ἐν τῷ ἄρχοντι τῶν δαιμόνων, to cast out, etc. by the ruler
of the devils: Acts xvii. 31, ἐν ανδρὶ κρίνειν, to judge by the man,
ete. Still it may be doubted if in these cases the departure
from the proper force of ἐν is not more apparent than real,
and here to suppose such departure is by no means neces-
sary; and 1 incline with Moll to regard the author’s concep-
tion, not as that of God’s speaking by the hets and His
Son, but in them.—K.]. ae i aa
CHAP. I. 1-4.
"25
tion for the Messianic time, which brings to an
end the ΓΙΠ pdiy αἰὼν οὗτος and introduces
the coming age NO O Wy αἰὼν μέλλων as the
TT bi
period, commencing with the resurrection, of the
glorious manifestation of the kingdom of God. In
the Jewish conception this period coincided with
the appearance of the Messiah.
Since this was looked for in the ‘time of the
end,” Dan. viii. 17-19, or ‘‘at the end of time,”
Dan. xii. 13, to the Christian conception this
divides itself into two sections of which the first
commences with the appearance of Jesus Christ
in the flesh, the second with the reappearance of
Him who has been exalted at the right hand of
God. The two divisions stood in the contem-
plation and hope of the early church, in close
proximity, and were essentially identical: for
the latter contains only the complete manifesta-
tion of what was essentially and substantively
commenced in the former: Col. iii. 8-4. The ex-
pression ‘last days’ (ἔσχαται ἡμέρα) James v. 3,
comprehends therefore the whole time from the
birth of Jesus Christ to His second coming, which
takes place in the καιρὸς ἔσχατος 1 Pet. i. 5 after
the accomplishment, ‘in the last times,’ ἐν ὑστέ-
pow καιροῖς (1 Tim. iv. 1), of the signs preceding
His second coming. Then all promises receive
their final fulfilment, Heb. xi. 40, xii. 28; and
for believers their entrance into rest (xard-
mavowc ch. iv. 4, 11), and into the Sabbatism (σαβ-
βατισμός iv. 10) is accomplished at the same time
with their emancipation into the glorious free-
dom of the children of God, Rom. viii. 21. Thus
the first coming of Jesus Christ falls ‘‘at the
end of the times” (ἐπ’ ἐσχάτου τῶν χρόνων), 1 Pet.
i. 20, when the “fulness of time” (πλήρωμα τῶν
χρόνων) had come, Gal. iv. 4. Precisely for this
reason does Peter recognize in the miracle of the
Pentecost (Acts ii. 17), the fulfilment of a pro-
phecy in regard to that which was to happen ‘in
the last days” (ἐν ταῖς ἐσχάταις ἡμέραις); as else-
where the appearance of certain heretical teachers
recalls prophecies in regard to the ‘end of time’
(Jude 18), or ‘of the days’ (2 Pet. iii. 3). The
οἱκουμένη μέλλουσα (coming world) which is sub-
jected not to angels, but to the Lord, (Heb. ii. 5)
or the new order of things, (the season of rectifi-
cation, καιρὸς διορϑώσεως), ix. 10, commences,
therefore, with the founding of the Christian
church; and believers have since their conver-
sion tasted along with the word of God, the
“powers of the world to come,” vi. 5. For Christ
appeared for the doing away of sins by the
sacrifice of Himself, ‘(at the consummation of
the ages” (ἐπὶ συντελείᾳ αἰώνων, ix. 26.) There
is, thus, now nothing to be looked for but the
second coming, 1 Thess. iv. 15. Already has the
“last time” (ἐσχάτη Spa) begun, 1 John ii. 18.
The expression has not a chronological, but a
doctrinal and moral import. When, therefore,
it is said that God has spoken in the Son, én’ ἐσχά-
του ἡμερῶν τούτων, the expression cannot, viewed
with reference either to the language or to the fact,
mean ‘at last in these days” (Vulg., Luth,, Dav.
Schulz). The ἡμέραι αὗται, these days, are not
the days in which the readers and the author
live, but they correspond to the αἰὼν οὗτος this
age or time, and én’ ἐσχάτου is to be taken as neuter,
indicating the close of the ante-Messianic time.
The demonstrative points not to a chronological,
but to a doctrinal conception. So also ἡμῖν de-
notes, in contrast with the ‘fathers,’ the author
with his readers as belonging to the Christian
period.
In the Son.—The absence of the article be-
fore υἱῷ has its ground not in the fact that υἱός
can be used of Christ after the manner of a
proper name, and thus be determined in itself
(Bohme, Bloomf., Del., Riehm), which none can
doubt, but in the fact that it is here not the indivi-
dual, whom the author would signalize, but the
character, or relation. In distinction from the well-
known prophets, the organ of God’s utterances
at the close of the ages is one who stands to God
in the relation of Son. Thus we have no longer
to do with a continuance of God’s prophetic ora-
cles; but with a form of divine revelation speci-
fically different from all that preceded it, yet
maintaining its organic connection with them by
the fact of its proceeding from the same God
who spoke to the Fathers.
Ver. 2. Appointed.—It were possible (with
Bengel, Bleek, Liinemann) to understand this of
an appointment in the divine purpose and coun-
sel. But the connection of the clauses is not
such as to indicate an enumeration of the several
stages from the ante-temporal act of destining the
pre-existing Son to be the inheritor of all things,
to the actual fulfilment of this purpose in the
redemption wrought by the Incarnated Word. The
question evidently is rather of the historical Me-
diator of the Divine Revelation, who stands in
the relation of Son. The import of this term it
is now the special purpose of the writer to unfold,
and this the more, in that, on the one hand, the
term ‘Son of God’ has in the Old Testament itself
a different signification; and, on the other, that
he has hitherto spoken of that prophetic revela-
tion of God which expresses itself in the word.
For this reason he adds two clauses by way of
specially defining the term Son, each of which
expresses in its own peculiar manner this Son’s
uniqueness of nature and infinite elevation. He
is the Ruler who being worshipped as Lord (κύριος),
has been by right of inheritance, and thus legi-
timately and by virtue of His divine Sonship,
exalted to this dignity. And this exaltation is
no apotheosis: no elevation of a man (as Socini-
anism would have it) to a divine position and dig-
nity; it corresponds to the relation which this
personage sustained to God before the ages. The
Mediator of God’s final revelation in His word, is
also the Mediator of the exercise of His power
in creation. Thus through the relative (ὅς, who)
the discourse passes over from God, the subject
of the preceding clauses, to this mediator as sub-
ject of the following. In these the term ἐκάθισεν
points to the joint agency of Christ in the act of
His exaltation: while the participial clauses pre-
ceding bring out the indispensable and vital
points of the Son’s having taken His place at the
right hand of God only after accomplishing the
work of redemption, and under what essential
attributes of His person and agency (what being
and what doing) all this has been accomplished.
The participial clause ποιησάμενος (after making,
etc.) gives the work which in perfect freedom the
Son has accomplished before His exaltation; the
26
THE EPISTLE TO THE HEBREWS.
participial clause γενόμενος (becoming so much
greater, etc.) describes the position and recogni-
tion awarded to Him in consequence of that work;
while the two participial clauses ὧν and φέρων
(Seing, etc., and ‘bearing’ or ‘upholding,’ etc.) in-
dicated by the closely connecting particle re as
standing in intimate relationship, and designedly
placed before the others, express the unoriginated
and unchangeable, and thus eternal and identical
being and agency of the Mediator of Redemp-
tion and Creation. We must not deny (with Liin.)
that also these latter clauses have to do with the
manifested Messiah. But from this it follows
neither that, as descriptive of the personal qua-
lities of Christ, they assign the internal ground
of His exaltation (de Wette), nor that they cha-
racterize the Son in the inmost and essential
ground of His absolute personality (Del.), nor that
referring to Him presumably merely as the exalted
one, they point to merely economical relations in
the accomplishment of redemption (V. Hormann,
Schriftbeweis, 2d ed. 1. p. 140ff.). They point us
rather to the unchangeable essence, the ever uni-
form and invariable activity of the Mediator of
the New Covenant. They contain ‘‘a charactcristic
of the Son, as designating that nature which be-
longs peculiarly to Christ in each and all of His
various modes of existence.” (Rieum, I. 278).
For the Pres. Part. marks not in itself any inde-
pendent tme but simply co-ordinates the action
with that of the principal verb. But if, as here,
the principal verb is past, the contemporaneous
action in the subordinate clause is expressed not
by the Pres. but by the Imperf. The Present
characterizes by pointing to permanent features
and essential attributes.
The worlds.—As no trace of controversy
with Gnostic notions of Hons and Angels, held
by Jews, is found elsewhere in our epistle, we
must, were it even for this reason, decline to refer
the αἰῶνες here to angels (as earlier expositors with
Wolf). The passage ch. xi. 3 proves also that αἰῶνες
cannot signify secular periods (Chrys. ), still less the
two cardinal epochs of the world’s history, the
Mosaic and the Christian (Bolten, Paulus, Stolz,
Stein), but only the world as existing and moving
in time. Its parallel is found in the Old Testa-
ment ppbiyn which (from bby, to veil,
hide,) signifies originally only successive periods
of time lying beyond the vision, but in the writ-
ings of the Rabbins, the worlds as the hidden,
unfathomable, concrete product and expression
of the hidden, unfathomable ages of time. The
transition in signification is found Eccles. iii. 11.
As, however, αἰών never signifies time or eternity
in the abstract, but both only under the category
of progress and movement in which spiritual
forces are active, so with the relation of this
word to the idea of the world. It denotes the
world not as the mere aggregate of all things,
the universe, (τὰ πάντα), not as the manifold
variety of things wrought into an organic unity
and harmony (κόσμος) ; nor again the world in its
materiality, perishableness, and vanity; butas a
system of spiritual relations and powers in whose
plenomena we may discern the νοούμενα, Rom. i. 20,
These invisible, spiritual and permanent poten-
cies of the phenomenal worid are no individual
Angels and ons, no powers independently fash~
ioning the world, and no world of Jdeas after
whose model God was constrained to fashion and to
build the world of phenomena. Rather God has
formed these through His Son, and according to
ch. xi. 8, arranged and reduced them to order by
His creative word. Itis these αἰῶνες which, amidst
all phenomenal vicissitudes and fluctuations, and
the ceaseless passing away of individual exist-
ences, remain permanent in the world. But
Jehovah is 6 ϑεὸς τῶν αἰώνων, Sirach xxxvi. 19;
ὁ βασιλεὺς τῶν αἰώνων (Tob. xiii. 6, 10; 1 Tim. i.
17). The emphasis in our passage lies not on
the fact that God through the Son has made also
(=even) the ons, but that in connexion with the
fact that He constituted or appointed the Son heir
of the worlds, we are also to look at the fact that
through Him He made (ἐποίησεν) the world.
Ver. 8. Beaming image.—’ Απαύγασμα is by
Bleek following previous interpreters (as Clarius,
Schlichting, Capellus, Gerhard, Calov., Bohme),
explained as effulgence, beaming or shining forth;
but the form of the word would lead us to take
it passively. We might hence (with Erasm., Calv.,
Bez., Grot., ete.) refer it to the zmaye, the form
received and reflected ina mirror. More exactly,
however, it denotes the distinct, concrete result
of the beaming or shining forth (Los., Paralip. 396,
Kriicer, Gr. Gram. 191); so that according to
Liin. it involves a threefold idea: 1. that of inde-
pendent existence; 2. that of origin or descent; ὃ.
that of likeness. Δόξα denotes the resplendent
glory of God’s majesty as the means by which He
makes a revelation of Himself, and claims the
adoring recognition of His creatures. In Christ
this glory is received and concentrated in an in-
dividual, personal image, rayed or beamed forth,
as it were, from the Deity, and itself, therefore,
beaming forth its brightness in turn. This beam-
ing image is thus no mere mirrored reflection, no
fleeting phenomenon produced merely for a spe-
cific and definite purpose. It has expressed in it
the essential being of God, just as the figure or
image is contained in the die. The numerous
significations of ὑπόστασις may be reduced to
four fundamental ones: 1. underplacing, wnder-
laying, hence, foundation, basis, substruction,
support, even sediment; 2. the fact of putting
one’s self under a thing, taking it upon one’s self;
hence, firmness, sicadfastness, confidence of spirit,
enterprise, determination; 8. that which lies at the
basis as the proper object, or subject matter of a dis-
course or narrative; 4. real being in contrast with
fancy and illusion; hence, essence, substance. Since
now every real being has a special mode of exist-
ence corresponding to its essence, the term ὑπόσ-
taotc could become a doctrinal terminus ecclesias-
ticus for the trinitarian distinction in the existence
of God=rpécwror, persona, and so many inter-
preters explain it here, even Calvin, Beza, Ger-
hard, Calov., Thom. Aquinas, Bellarmine, and
Corn. a Lapide. This signification of the word,
however, belongs demonstrably to a later eccle-
siastical usage. We must refer the term, there-
fore, to the essential being of God, as Philo employs
it as a synonym of οὐσία, and the Vulgate trans-
lates figura substantive ejus, or still better Origen
de Princip. iv. 2, 8, fiyura expressa substantiz.
For the etymology of χαρακτήρ points at all events
to ἃ means by which a thing is made recognizable
CHAP.
1. 1-.4. 27
or even valid in exchange, and that by stamped
or engraved marks. The word, however, never
denotes the stamped figure or impression itself,
but only the means for it. It may thus denote
partly the features or marks which in general
are the means of recognition, and partly may
indicate the stamp itself; but this not merely
as the external instrument, or tool for stamping,
but as bearing in itself the form to be impressed,
and having the destination and capacity by means
of this of making the impression. In this sense
Puzo (ed. Mangey I. p. 882) calls the rational
soul a genuine coin which has obtained its οὐσία
and its τύπος from that seal of God whose yapax-
tap is the eternal Logos.
Bearing.—The character of the discourse
will not allow our transforming the idea of φέρειν,
bearing, into that of maintaining and governing.
And, moreover, not merely do the later Jews
frequently make use of this language, that God
dears the worlds with His power and with the
arm of His strength, but also Paul expresses a
kindred idea thus: ‘all things consist (συνέστηκεν)
in him,” Col. i.17. On the other hand this φέρειν
must not be conceived as a mere passive bearing
(portare); for the Son sustains no merely external
relation to the world, nor in His action upon it.
merely puts forth His power in a manner like that
ascribed to those who bore the heavens and the
structure of the universe in the old mythologies;
He acts through the word of His power. The
‘Word’ is not here that of the Gospel (Socin.)
although his (αὐτοῦ) refers not to God (Cyril, Grot.,
etc.) but to the Son. It is the word in which the
power essential to the Son utters itself, with which
power it isitself fraught. The utterance of the Son,
by which the world is upheld in its unity, and car-
ried forward tothe accomplishment of its purposes.
is parallel to the creative word of God in the ac-
count of creation. The idea of bearing thus passes
over into the active conception of gerere (carrying
forward), of a sustaining movement and guidance
which works upon and within it by an overmaster-
‘ing, spiritualagency. In this sense the prophets
are said (2 Pet. ii. 4) to be φερόμενοι ὑπὸ πνεύματος
ἁγίου, and the Sept. thus uses φέρειν, Num. xi.
14; Deut. i. 9.
Purification. — The expression, ‘‘making
a purification of sins,” refers not to an altered
condition of the world wrought through the
ministry of Christ, nor to a moral renovation
of the human race effected in consequence of
that ministry, but to the accomplished work of
redemption in removing the hinderances created
by sin to our intercourse with God. The form
of expression is drawn from that Levitical wor-
ship in which only pure Israelites were permit-
ted to take part. God, that is to say, has sepa-
rated His people for His service, Lev. xx. 7;
Numb. xvi. 5; that they may be His sanctified
ones, His Sainis, Ps. xvi. 8; Prov. xxx. 8. But
the Saints are to be not merely corporeally pure,
Ex. xix. 20; Deut. xxiii. 12-14; 1 Sam. xvi. 5,
but also Levitically pure, Lev. xi. 44, since it is
the business of those whom God has set apart
from the nations as His possession, to observe
the distinctions between the ‘‘clean”’ and the
“unclean,” which He Himself has established,
Lev. xx. 24-26. Even though in all these arrange-
ments we may not be able specially to refer back
to death and corruption, as permanent tokens
and memorials of sin (as Sommuen has with
great acuteness attempted (Bibl. Treatises, Bonn,
1846, p. 183-867), still to the ceremonially
defiled, equally as to the sinner, participation in
the service was allowed only in consequence of
priestly mediation on the ground of sacrifice, and
thus alone access to God and appearance in His
presence were rendered possible. To this our
text refers, which, by the addition of τῶν duap-
τεῶν, of sins (gen. obj. Ex. xxx. 10; Job vii. 21;
comp. Matth. viii. 3), points specially to the pu-
rification from all sins, Lev. xvi. 30, which was
made on the great day of atonement, and thus
brings as definitely before the reader the high-
priestly work of Christ as the words immediately
following exhibit His kingly office. The Mid.
form, ποιησάμενος, intimates a close and immedi-
ate relation of the action to the acting sub-
ject (Ktuner Gr. 3 250, (d), Hapuzy Gr. Gr.,
ἃ 689). The act of purification is thus designated
as the special and peculiar act of the Son. The
reading δ ἑαυτοῦ designates, at the same time,
directly the person of Jesus Christ as the means
of purification, and we must refer in our minds
specially to the identity of the priest and of the
expiatory sacrifice (ch. vii. 27; x. 10), as the
ideas of purification and expiation stand in so
close relation that DMHD, Ex. xxix. 36, is
translated ἡμέρα τοῦ καϑαρισμοῦ, day of purifica-
tion, and 2 Macc. ii. 16, the feast of atonement
is called καϑαρισμός. Moreover, Grimm (Stud.
und Krit., 1889, p. 751) regards as conjectural
root of the Gothic sawns (ransom, λύτρον), the
word sinna, saun—to be pure. ΚΟΒΤΙΙΝ᾽ 5 asser-
tion (Joh. Lehrbegr., p. 884) that the doctrine of
our passage differs essentially from that of Paul,
who makes atonement vicarious, is unfounded.
The καϑαρισμός wrought by the death of Christ is
mentioned, Eph. v. 26; Tit. ii. 14, while again
substitution appears, Heb. ix. 14: x.10. Purifi-
cation involves as its necessary condition,
cleansing; as its consequence, sanctification, in the
sense of consecration, ch. ix. 14, 22 f.; x. 2.
Took his seat.— Καϑίζειν, in older clas-
sical use, is ordinarily transitive, but Hel-
lenistic usage makes it generally intransitive, as
elsewhere also constantly in our Epistle (viii.
1; x. 12; xii, 2); while with Paul again, except
2 Thess. 11. 4, it is uniformly transitive. Ἔν
ὑψηλοῖς (corresponding to 27 Ἴ72 2, Ps. xciii. 4; as
(es
ἐν ὑψίστοις, Luke ii. 14; xix. 88; to May ἼΔΩ
Job xvi 19) is grammatically to be referred.
to ἐκάϑισεν, inasmuch as μεγαλωσύνη, majesty,
(comp. viii. 1), like ἡ μεγαλοπρεπὴς δόξα, 2 Pet. i.
17, and δύναμις, Matth. xxvi. 64, is a designa-
tion of God in the respect that no greatness,
power and majesty can reach to Him, compare
itself with Him, or of itself attain to Him. The
term ‘‘Majesty”’ has no need to be specialized
by a defining clause like ἐν ὑψηλοῖς, a construc-
tion which (Beza, Bleek) would require the article
(μεγαλωσύνης τῆς ἐν ὑψηλοῖς). But the phrase ἐν
ὑψηλοῖς is important as added to ἐκόθισεν, de
scribing more definitely Christ’s exaltation after
and by means of His ascension. We must not,
however, with Eprarp, in the Reformed interest,
maintain that ἐν ὑψ. contains a manifest local re-
28
THE EPISTLE TO THE HEBREWS.
lation, while the καθίζειν ἐν δεξιᾷ is a figurative
expression, embracing purely the idea of parti-
cipation in the Divine dominion and majesty, and
utterly void of any local import. Inasmuch as
the local relations are concrete and real, but yet
can neither be sensibly beheld, nor are deve-
loped in the form of distinct conceptions in the
Scriptures, but are revealed only in a general
way to Christian apprehension, the figurative
mode of expression and the local conceptions are
neither to be dispensed with nor limited to a
single isolated point. Such erroneous localiza-
tion and possible misconceptions are in Scripture
in part expressly and formally corrected, as
John iv. 21, 60 ff.; Jer. xxiii. 28; 1 Kings viii.
27; partly set aside by counter statements, as at
ch, iv. 14 Christ is said to have ‘passed through
the heavens” (comp. Eph. i. 21; iv. 10, ‘«who
ascended above all heavens”); ch. vii. 14, to
have become “higher than the heavens,” and
finally Acts vii. 55, Stephen sees Jesus standing
at the right hand of God. Finally the original
and primary conception involved in the phrase,
‘sitting at the right hand of God,’ is not that
of participation in the fulness of the Divine
power and honor, or in the exercise of universal
dominion; but of being taken into protection un-
der the sheltering presence of Jehovah from the
assaults of enemies, Ps. cx. 1; Matth. xxii. 44;
Rev. xii. 5. Only as a consequence of this follows
participation in Divine honor, omnipotence and
sovereignty; and this, in that the language is
applied not to the theocratic kings in general,
but to the Messiah, and, in its application to
Jesus, presupposes, as its condition, His thean-
thropic exaltation. This sitting of the exalted
Christ at the right hand of Majesty, which is to
continue without interruption until His Second
Coming, must be conceived, therefore, not as a
state of repose, or of mere security, as of one
rescued from his enemies, but of Messianic acti-
vity in the accomplishment of redemption. This
activity may assume the most varied forms
(Acts ii. 28; Rom. viii. 84; Heb. viii. 1); among
them especially that of asserting the Divine do-
minion over all hostile assaults, and over all un-
godly persons, Eph. i. 20; 1 Cor. xv. 25; Heb.
li. 8; x. 12; 1 Pet. iii, 22.
Ver. 4. Becoming.—The participial clause,
which at once forms the close of the period and
introduces the capital thought of the immedi-
ately following discussion, gives, in contrast with
what Christ, in His essential nature and under
all circumstances, is and does, the change in po-
sition and dignity which He has experienced in
His actual historical career. The word γενόμενος
is neither to be taken separately nor unduly
pressed. It stands in close connection with
κρείττων (becoming mightier, superior); ideo que
non ad essentie ortum, sed ad conditionem pertinet
(Marru. Pontus, Synops. Crit.). It is an error,
however, to deduce from it the meaning factus=
declaralus; and not less erroneous, on the other
hand, is the rendering existens (Faber Stapul.),
or the reference of the word, as with many older
interpreters, to an eterna generatio. Nor does
the term apply (as with Thom. Aquin., Cajet.) to
the act of incarnation, or to Christ’s investiture
with the office of Mediator, ‘‘quo pacto non uno
modo factus dici potest” (H. B. Starx, Not. Sel.,
p. 4); but it referg to the exaltation of Him wha
had become incarnate (Theodoret, (Ecumen.).
Applied to Christ, it involves the idea of a
change in the mode of His being and manifesta-
tion, but by no means in His nature, Rom. i. 8;
Gal. ἵν. 4: Phil. ii. 7. It implies no apotheosis
or exaltation of a man to Deity, but an actual
exaltation of the Incarnate One ag such into the
place of Deity in the progress of a series of his-
torical events. Κρείττων (ΞΞκρατύτερος) denotes
not of itself Divinity (Cyrill), although tue Greeks
familiarly designated supernatural beings ae
oi κρείττονες. In its frequent use by our author
it always denotes a preéminence, whose | exact
character is determined by the context. (See ch.
ix. 19, 22; viii. 6; ix. 28; x. 34; xi. 16, 86, 40;
xii. 24). Clem. Rom. (1 Cor. xxxvi.) in citing
our passage, puts instead of it, μείζων. The for-
mula τοσυύτῳ- -ὅσῳ, occurring in Philo and in our
Epistle here, as 4180 at ch, vii. 2U-22; vill. 6; x%
25, is never usei by Pau ; noris παρά after a com-
-parative though freyuen. iu our Epistle, as ch. iii.
8; ix. 23; xi.4; aii. 24, and occurring Luke iii. 18;
3 Esdr. iv. 85. The comparative διαφορώτερον,
found elsewhere in the New Testament only at viii.
6, enhances the idea of dignity which is already
contained in the positive.
Name.—The term ‘name’ (ὄνομα) is referred
by Bez. and Calov, efc., to the dignity and glory
attained by Christ; by Akersloot to his extraor-
dinary appellatives as high-priest, Lord; and by
Del. to the aggregate heavenly name of the Ex-
alted One, His ΓΙ YY, nomen explicitum,
which has entered no human mind on earth, and
can be pronounced by no human tongue, ὄνομα 6
οὐδεὶς οἷδεν εἰ μὴ αὐτός, Rev. xix. 12, The major-
ity, however, refer the name to υἱός, Son. This
view is sustained by the immediately following
citations from the Old Testament, in proof that
the name Son, used of an individual person, as
such belongs exclusively to the Messiah; by the
fact that while the name of “ Angel’ points to the
idea of servant and messenger, the name of Son,
on the contrary, involves that of essential equal-
ity with the Father, of dominion and of heirship ;
and, finally, by the choice of the word ‘ inher-
ited’ (κεκληρονόμηκεν) which clearly refers back
to theclause, ‘“‘ whom He constituted heir ofall,”
while the perf. has inherited, shows that it relates
not to an act parallel to, and simultaneous witb,
the ἔθηκε, after the resurrection, by which Christ
obtained in His humanity, what in His divine
nature He already possessed from eternity
(Theodoret, Gicumen., Theophyl.), but to a com-
plete and final taking possession of that which, as
His befitting allotment, corresponding with His
essential character, the Messiah has received
once for all in permanent possession. The term
refers not then to absolute Sonship, as a relation
which Jesus may be supposed to have obtained
on account of His merits, as His special allotment;
but rather to that name of Son, challenging uni-
versal recognition (Phil. ii. 9), which Christ re-
ceived, neither after His ascension nor at His
conception (Sebast. Schmidt), Luke i. 85; but
bears even in the Old Testament. Camzro ap-
propriately remarks: “ΗΘ is not said to have
inherited the thing which belonged to Him by
nature, but the name of the thing, that, viz., by
CHAP.
I. 14, 28
which it was known 'to angels and men that He
Himself was the Son of God.”
Angels.—The subsequent citations show that
by ἄγγελοι we are to understand not the servants
of God under the old covenant (FRenzEL in Au-
gusti’s Theol. Blatter, No. 25, Haperreip: Angeli
eprimo et secundo cap. ep. ad Hebr. Exulantes.
Isenac. 1808), but the heavenly angels. The men-
tion of them is not introduced casually, as if
suggested by the mention of the Throne of God,
and scarcely either for an independent polemical
purpose, in opposition to Jewish Gnostic concep-
tions of the Messiah as an intermediate spirit
and angel (Thol.) Ideas of this kind found, in-
deed, utterance among the Jews of this period,
and had in part penetrated into the Christian
church (Hettwae@ in the Theol. Jahrb. Tiibingen,
1848. But no trace of an allusion to them is
found in our Epistle whose purpose is to portray
the infinite elevation of the new covenant, and
of its perfect Founder above the old covenant,
and its manifold and imperfect mediators. But
to these intermediate agencies of the Old Testa-
ment belong essentially Angelophanies, which are
. expressly mentioned (ii. 2), in connection with
the giving of the Law. Nor can any appeal be
made to the Fourth Book of Esdras, and this,
whether with Lawrence, Liicke and Hilgenfeld,
we carry back the date of this book as early as
the first century, B. C., or with VoLtkmar and
Ewatp (the Fourth Book of Esdras, etc., 1863),
bring it down to the first century after Christ, and
with Dillman regard it as the work of a Hellen-
istic Jew, belonging to the last quarter of the
first post-Christian century, exhibiting a Judaism
which, after its rejection of Christianity, and
after the Roman conquest of Palestine, is now in
rapid progress toward its state of Talmudic
ossification. For the Angels Uriel and Jeremiel
are, indeed, in a certain sense, mediators of the
revelations of God; they explain to Esra the
visions whicu he has received, and answer the
~ questions when and by whom God will introduce
the judgment and the end of things, and others
of like nature. But the Messiah is designated
not as an angel, but as the Son of God (4 Esdr.
vii., 28, 29) and beheld under the figure of the
Lion from Judah, who annihilates the eagie, the
symbol of the Roman Empire (4 Esdr. xi). In
some features the apocalyptic representations
assume a wild and monstrous character ; while
in the Book of Enoch, in the Jubilees, in the Tes-
taments of the Twelve Patriarchs, the contents
taments of the Twelve Patriarche, the contents of
the revelation are at least recited trom heavenly
are given to Esra to be drunk in from a pitcher
4 Esdr. xiv. 40). Also in the Book of Enoch,
ended and explained by Dituman, Leipz.,
1853) we find, indeed, an uncertain and ineon-
sistent enumeration of angels, who are called in
brief ‘ the white ones’ (ch. Ixxxvii. 2; xc. 21, 31) or
‘those who do not sleep’ (ch. xxxix. 12; 1xi.12:
lxxi. 7), and equally with the heroes (ch. xliii. 3;
xlvi. 7) are often styled ‘stars,’ (ch. xxi. 3, 6;
Ixxxvi. 8; Ixxxvii. 4; Ixxxviii. 1, 8; xe. 21).
There are also of these, different orders and pro-
per names. Atthe head of the Satane stands Sa-
tan (ch. xl. 7) who (ch. liv. 5, 6; lv. 4) is also
called Azazel, alongside of whom in the section
ch, vi. 16 and lxxix. 2 appears Semjiz4. Aveng-
ing angels are mentioned ch. 1111. 8; liv. 3; lvi.
1; Ixii, 11; lxiii. 1; Ixxix. 28. Among the
good angels by the throne of God are found
three principal and highest leaders, Cherubim,
Seraphim and Ophanim; ch. lxi. 10; lxxi. 7,
and four supreme angels, Michacl, Raphael,
Gabriel, Phanuel, ch. xl. 4, 10; liv. 6 ; xxi. 8,
13. In the sections that treat of Noah, Zuriel,
4
ὌΝ) takes the place of Phanuel. At ch.
xxi. 5, Uriel, and ch. xxiii. 4, Raguel are named
as conductors of Enoch through heaven, while
elsewhere also Michael ch. xxiv. 6, and Raphael,
ch. xxiii. 8, 6; xxxii. 6, perform this service ;
though the proper calling of Raphael and Ga-
briel is healing and purifying, ch. x. 4, 10; xl. 9,
The Messiah nowhere appears here as an angelic
being, but as Son of a woman (lxii. 5), as Son of
a man (lxix. 29), and Son of Man who has
righteousness (xlvi. 1), who will be a staff to the
righteous and holy, and the light of the nations;
(xlviii. 4), whom also the angels praise (xl. 5),
and who, with the Lord of Spirits and the head
of days, as the anointed one (ch. xlviii. 10; Liv
4), who bears in Himself the fulness of the Di-
vine Spirit (xlix. 2, 4), was chosen out and con-
cealed before the world was created, ch. xlviii. 6.
On the one hand the attributes which distinguish
the members of the true church, are in the highest
sense applicd to the Messiah. He is hence called
absolutely the Chosen One, ch. xl. 5; xlv. 8;
xlviii. 2; li. 8, 5; 111. 6, 9; 111. 6; lv. 4; li. 5,
8,10; Ixii. 1, and the ‘root’ or the ‘branch of
righteousness,’ ch. x. 16; xciii. 2, and as such,
or as the righteous one, ch. xxxvili. 2; xcii. 2,
10, is distinguished from the Messianic people,
who, in like manner, are conceived as plants of
the eternal seed, ch. lxxxiv. 6, and is designated
as the aggregate of the chosen, righteous and
holy ones, ch. xxxviii. 2; xl. 2; xlv.5; 11.5;
1χὶ. 12, and hence also can collectively be called
the righteous one, ch. xci. 10. On the other
hand the Messiah is called absolutely the Word,
ch. xc. 38; the Word of God, ch. xiv. 24; cii. 1,
and the Son of God, ch. ev. 2, who will bear the
sword of righteousness, and will appear in the
eighth week of the world, ch. xci. 12, God, who
is often called the ‘‘ Ancient of Days,” ch. xlvi.
1; xlvii. 3; lvili. 2; lxxi. 10, 18, (after Dan. vii.
13) swears before Michael, ch. lxix. 15 ff. that
the salvation beheld by Enoch shall be eternal,
and that the Messiah, as king of the kingdom of
heaven, will establish on the earth an imperish-
able kingdom. Moreover, at ch, xxxix. 5; xlix.
1; lxii. 2, there is promised the outpouring of
the Spirit of wisdom and righteousness. (Comp.
Ewaup: Treatise on the Origin, Import and Con-
struction of the Atthiopie Book of Enoch, Gott.,
1854, and Dinumann, who, in Herzog’s Real-En-
eycl. XII., places the composition of ch. xxxvii-
lxxi, after taking out the Noachian fragment—in
the first decennium of the Hasmonean princes,
that of the remaining sections in the time of the
rule of John Hyrcanus, and that of the books of
Noah in the first Christian century. Among these
latest portions, in which, however, the Romans
still do notappear asa secular power, dangerousto
the Jews, he reckons ch. liv. 7-lv. 2; ch. 1x., lxv.-
lxix 25; ch. evi., and the greatest part of ch. vi.-~
16. The hypothesis defended by HinGENFELD (The
80
THE EPISTLE TO THE HEBREWS.
Jewish Apocalyptic in its Historical development,
Jena, 1857) of a Christian origin of ch. xxxvii.—
lxxi. stands connected with other opinions of this
scholar, and is refuted by Dillmann. This whole
subject, however, is not yetthoroughly cleared up.
DOCTRINAL AND ETHICAL.
1. The character of the historical revelation of
God, made to the fathers through the lips of pro-
phets, and brought to perfection in the Son, is
essentially different from that general manifesta-
tion of God in respect of His eternal power and
Godhead (Rom. i. 20), which is made by means
of His works and the rational nature of man.
By its element of human speech it is immeasura-
bly exalted above that Symbolical language of
nature which stands in need of a special inter-
pretation. It avails itself indeed, in like man-
ner, of imagery for the expression of ideas that
lie beyond the sphere of sense. But this imagery
belongs to human speech as such, and God avails
Himself of it for the purpose of direct address to
certain men, in'setting home positive communi-
cations which He makes in the way of direct
personal approach and appeal. This revelation
in language presupposes the religious vitality of
man, and aims at its development, purification
and perfection. As containing the word of God,
this revelation actually solves the problem of
His relation to the world, of its creation, preser-
vation and redemption: it unveils to us His
counsels and procedure in respect to salvation;
shows us the destination of the world, and the
Divine arrangements for its recovery, govern-
ment, and ultimate blessedness; and thus sheds
light alike on the true nature of God, and on the
history of our race.
2. The fragmentary character of this revelation
produces in it no error; for God is He who
speaks to us in the prophets, and all the utter-
ances of revelation are oracles of God (λόγια τοῦ
ϑεοῦ). The great variety of its forms best bears
testimony to the goodness of God in graciously
condescending to human necessities, and demon-
strates at once the sincerity and earnestness
with which He draws near to us, and the
depth of His condescension. For God did not
use the prophets as merely passive instruments,
nor speak through them as through a speaking
trumpet; nor did He merely ‘exercise His
power in them, and inspire in their mind and
heart what, when and how they were to speak,”
2 Pet. i. (Starke). He deposited His own
thoughts in the prophetic modes and forms of
thought, and clothed His own word in the pecu-
liarities of speech which belonged to the prophet
and to his time. It is precisely for this reason
that in the prophetic writings of the Old Testa-
ment the discourse frequently passes from the
third person to the first, and conversely, and
that without indication of any change in the
person of the speaker.
8. The fact that the same God has spoken to us
at an earlier period in the prophets, and, at the
close of the Ante-Messianic period, in the Son,
assures to us the unity, amidst its manifold va-
riety, of the historical revelation; while it teaches
us that the individual utterances mutually illus-
only from the actual central point of all revela~
tion, Jesus Christ. For which reason also the
Old Testament is rightly understood only from
the stand-point of the New, and the entire body
of Scripture is to be regarded in the light of a
revelation of God for the salvation of the world,
whose parts stand related to each other as prepa~
ration and fulfilment.
4. The successive stages of Revelation (RosENM.,
Treatise on the successive stages of Dwine Rev.,
1784) point to a divine plan of salvation, which,
ordained from eternity, has in its execution in
time, given birth to a completely adjusted eco-
nomy of salvation, and discloses a wisdom into
whose mysteries Angels desire to look, 1 Pet. i.
12, and to whom it is made known in the church
of Jesus Christ, Eph. iii. 10, as also to us to
whom the God of our Lord Jesus Christ, the
Father of glory, has given the spirit of wisdom
and revelation for the knowledge of Himeelf,
Eph. i. 17. The answer of Cyrritu (adv. Julian,
IV. 126) to the inquiry of the emperor Julian
regarding the reason of the lateness of Christ’s
appearance, viz., that ‘‘ Revelation advances with
advancing culture, and its perfection could be
reached only in connection with a corresponding
culture of the race,” is an answer at once erro-
neous and puerile. More to the purpose remarks
Heuser: ‘Christianity completes the circle of
Revelation; it is its perfection, and stands good
for the highest reach of culture which man can
attain on earth.”
5. The designation of God’s revelation in the
Son as the jinal one, while decidedly repelling
the idea that any grade of human culture can
transcend, and leave behind it Christianity asa
thing antiquated and effete, remands to the realm
of dreams every anticipation of a new revelation
in behalf of some religion of the future. And
the declaration—that Christ, only after accom-
plishing a purification of sin, took his seat at the
right hand of the Majesty on high, reminds us
that there can be no degree of human need which
should require another religion. ‘If God has
finally spoken to us by Christ and His Apostles,
we must not turn away to the next doctrine that
may arise, be it Mohammedanism or Popery;
but abide by that which we heard from the be-
ginning from Christ and His Apostles; and so
abiding we shall abide with the Father and the
Son.” (STaRKE).
6. In the fact that through the Son, in whom
God has spoken to us in the fulness of times, He
originally made the worlds, is involved the possi-
bility of a perfect harmony in natural and his-
torical revelation. But the apostasy and its
consequences have changed their original rela-
tion. The realization of this harmony must be
brought about by a complete triumph over sin,
and an accomplished elimination of evil from
the world, and will be effected not by any height-
ened development on the part of nature, but by
the special acts of God in a series of historical
revelations.
7. While Jesus CVhrist is placed on a level with
the prophets in that—according to the rule, Amos
iii. 7: “Jehovah does nothing without revealing
His counsel to His servants, the prophets,”—He
is a personal organ for genuine oracles of God,
trate each other, and yet derive their full light | He stands essentially distinguished from them
CHAP.
I. 1-4. 81
not. exclusively in the fact of His being the per-
fect Mediator of the final revelation, of whom all
earlier prophets have prophesied. For in this
case He might possibly have been conceived
merely as the most perfect teacher and the most
distinguished prophet. The specific distinction lies
in the three following points: 1. Christ is become
king at the right hand of the Majesty in heaven,
while the prophets have been and remain simply
servants of Jehovah. 2. Christ is Saviour and
Redeemer of the world, which presupposes His
personal purity from every sin; the prophets, on
the contrary, were at all times sinful men who
stood in need of redemption. 3. The exaltation
of Jesus Christ to divine Majesty after accom-
plishing on earth the work of redemption, cor-
responds to His ante-mundane condition and life,
to His eternal relation as Son to the Father, and
to his supra-mundane character and work; so
that in His personal appearance on earth He is
to be designated as God-man (ϑεάνϑρωπος), while
the prophets, as men of God, who have spoken
under the impulse of the Holy Ghost, maintained
and attested their created and finite character.
8. That the historical Mediator of the final
revelation of God is the ante-mundane Mediator of
the creation of the world, imparts to Him a special
majesty and dignity beyond that of all created
mediators. The comparison of Him with the
Angels shows that He is not, in this relation,
conceived as an unconscious intermediate cause,
but has exercised this mediating agency in a per-
sonal existence. And the declaration that He is
the beaming image of God’s glory and the impress
of His substance, shows that the Mediator who
is distinguished above all beings, and even above
the Angels, by the name of ‘‘Son,”’ does not bear
His filial name in a conventional and theocratic
sense. ‘‘The Son is the mediating essence of the
whole spiritual world, in whom the Deity pre-
sents Himself in that world, mirrored in all His
perfections, in power, wisdom, holiness, love.
Such is the external relation of the Son; for the
world, for us, He is the being from whom beams
forth the divine δόξα. The ground of this is
that on Him is impressed and stamped the divine
essence; that He is Himself participant of the
divine nature. This language expresses the Son’s
internal character and relation.” (HsuBNER).
Hence, Ignatius (ad Magnes. 5) strikingly styles
the renewing of the Christian into the image of
God a recoining by virtue of a new stamp
which God applies through Jesus Christ; and
Onicen, (ad Rom. iv. 2) remarks that in this trans-
formation ig explained the fact that the world
does not know the true disciples of Jesus. The
Son appears not 88 a revealer unequal to the
Father, and hence an inadequate revealer of
some part or a single side of His nature; but He
is here designated as the perfect co-equal re-
vealer of the Father (v. Gerlach), in whom the
‘form of God’ (μορφὴ ϑεοῦ) permanently dwells,
Phil. ii. 6, and whom Paul designates (Col. i. 15)
the “first-born of the whole creation (πρωτότοκος
πάσης κτίσεως) and the image (εἰκών) of the in-
visible God;” since the essential form of God is
that εἶδος ϑεοῦ (John v. 87) which the Son essen-
tially possessed in His pre-incarnate glory, John
xvii. 5. The declaration then, that He, as Son,
has issued from the Father, and is dependent on
25
Him, implies not a temporal but an eternal rela-
tion, involving no succession in time, no subor-
dination in power or rank, no lowering of the
divine attributes. As light of light He is not a
mere ray of the divine Majesty, but sun from
sun, because God from God, a personal subsistence
of the divine substance.
9. In the ascription to the Son of the essential
attribute that he bears (sustains, moves, and
guides) all things with the word of His pow-
er, believers may find an ample consolation.
The Lord of the Church is the Lord over the
world; the mediator of revelation and salvation
is also the mediator of the maintenance and gov-
ernment of the world; the Saviour of sinners is
the controller of the history and the destinies of all
men and things. The Roman Clement styles Him
(1 Cor. xvi.) ‘the outstretched sceptre of the
divine majesty,” and Paul says Col. i. 17, that
in Him all things are, as consisting and held to-
gether in Him. Without His mediating agency
the world would fall asunder alike in its elements,
and its moving forces. But as it is, neither
nature nor the course of events can hinder the
victory of the Church of Christ, the triumph of
believers, the accomplishment of all things ac-
cording to the divine plan.
10. In the word ‘heir’ lies a relation not
merely to the name of Son, or to the fact that the
Son has received, according to Matth. xxviii.
18, universal dominion, but at the same
time, and chiefly to the Messianic fulfilment of
the promises given Rom. iv. 18 to the seed of
Abraham, on which foundation rests the promise
that we are to be heirs of God, and joint heirs
with Christ, Rom. viii. 17. The expression re-
minds us not so much that Jesus Christ is the
second Adam (Caly.), as rather that He is ὁ
ἐρχόμενος, He that cometh. ‘What belongs to
God belongs to Christ. Only, therefore, as we
have part in Christ can we claim a share in the
riches of God.” (FRIcKE.)
11. Having descended by His incarnation into
a lower position than that held by the Angels,
in so far as these are spirits and dwellers in
heaven, (ch. ii. 7, 9) the Messiah, after accom-
plishing His redemptive work, has, by an actual
historical change in the circumstances of His life,
passed into a position as much transcending that
of Angels in majesty and power, as His charac-
teristic name is nobler and loftier than theirs.
“Non naturam sed personam Christi hic confert cum
Angelis respectu dignitatis, officti, potentiz, et glo-
rie.” (Matt. Pots, Synops. crit., Iv. 1125, ed.
Francf.). As in Christ the personal union of the
divine and human natures is in the most perfect
manner accomplished, while yet the two natures
are in no way confounded, the two thus remain
always distinguishable, yet are never to be con--
ceived as actually separated. We must regard,.
therefore, as erroneous the language of so many
earlier writers who limit the exaltation exclusively:
to the human nature of Christ. It applies rather,
as already remarked by (Ecumsnius (II. 320),.
to the person of the God-man.
12. “Although Christ with His body has as-
cended above all heavens, yet in relation to His:
ubiquity we are to distinguish the two kinds of
His actual presence, according as this presence
belongs merely to His bodily nature, or to His
82
THE EPISTLE TO THE HEBREWS.
personality, Under the former relation He is, in
His present condition, in a certain ποῦ (where),
not indeed circumscribed within strictly local
limits, but such as, while transcending time and
place, still belong to a finite essence, and subject
it, therefore, to like conditions with all the glo-
rified bodies of the blessed. In the other rela-
tion, Christ, by virtue of His personal unity,
and of that divine majesty and glory which He
shares, is no less present every where to all crea-
tures than the Logos itself.” (Onrinaur, Jdea
vite, 2119). ‘The words that speak of His de-
parture and re-appearing do not exclude His bodily
presence, of which He indeed gives express as-
surance, Matth. xxviii. 18, but distinguish merely
the dissimilar modes of His presence—bearing
one form before His passion, another at the final
judgment, and still another during the interven-
ing period.” (Sim. Muszus, Sermon on the Sacra-
ment of the body and blood of Christ, 1561.). What-
ever be the special explanations, the emphasis
laid by the Lutheran church on the personal pre-
sence, ministry, and self-communication of Christ,
and that too of the whole and undivided Christ in
His Church, is but a thoroughly authorized and
justifiable practical application of the Scripture
teaching regarding the sitting of the God-man
at the right hand of Majesty in the highest
heavens.
HOMILETICAL AND PRACTICAL.
The unity of Revelation amidst the variety of
its manifestations: 1. as unity of the author,
God; 2. as unity of the means, the word of God;
8. as unity of its purpose, the salvation of the
world.—Whereby does the one revelation of the
true God present itself so variously that only the
believer can comprehend its unity? 1. By the
diversity of the d¢¢mes of which God regards the
necessities; 2. by the different character of the
persons in whom God has spoken to men; 3. by
wthe peculiar and various modes of intercourse and
expression which God has made use of.—Christ
tthe sole and single, because perfect mediator, 1.
sof the existence of the world in respect to a. its
cereation, ὁ. its preservation, c. its government;
‘2. of the revelation of God to the world in respect
:to.a. His power, 6. His will, c. His essence; 3. of
the saving of the world in a. its redemption, ὃ.
its sanctification, c. its final perfection as the
‘kingdom of God.—Wherein we Christians are at
once like and unlike the Israelites? 1. In our
possession of the word of true Revelation; 2. in
our faith in the coming of the Messiah; 3. in
our hope of salvation by purification from sin.—
The antitheses in Jesus Christ: 1. in His person
as God and man; 2. in His history, as one of
humiliation and exaltation.—The threefold office
of Jesus Christ: 1. as that of the perfect prophet
in whom the revelation through the word has
found its completion and close; 2. as that of the
true high-priest who offered Himself for purifi-
cation from sin; 3. as that of eternal king who,
elevated above all created existence, bears and
rules over all things.—The dominion of Jesus
Christ: 1. in its character, a. by the word of
revelation, ὁ. by the word of His power, δ. by
the word of His grace; 2. in its establishment,
@. by His mature, ὁ. by His works, ὁ. by His
place at the right hand of Majesty on high; 38°
in its extent, a. in time, ὃ. in space, 6. in respect
to its objects.—The Lord always governs His
church, 1. by virtue of His personal life with
the Father in glory, 2. by virtue of the accom-
plishment of the work of redemption committed
io Him, 8. by means of the word in which His
Spirit bears sway and His power works.—The
threefold relation of Jesus Christ to God: 1. as
servant, 2. as Son, 8. as joint-ruler.—The pe-
culiar and unique relation of Jesus Christ, our
Saviour, 1. to men, 2. to God, 3. to the entire
universe.—The completed and perfected life of
our Lord Jesus Christ is 1. the pledge of our de-
liverance, 2. the type of our glorification, 3. the
means of our union with God.—The significance
of the elevation of Jesus Christ to the right hand
of Majesty on high, 1. for the personal life of
the Lord, 2. for the faith of His disciples, 3. for
the progress of His work, 4. for the destiny of
the world, 5. for the completion of the revelation
of God.—What abides to us amidst the vicis-
situdes of times and the change of all things?
1. The word of God which a. in manifold ways,
ὁ. by virtue of divine constitution and arrange-
ment, 6. reveals to us eternal truth; 2. the Son
of God who a. as image of His substance, ὁ. after
accomplishing His mission on earth, ὁ. sits at the
right hand of the Majesty on high; 3. the salva-
tion of God, which in Christ is a. destined for us
from eternity, 5. obtained for us in time, 6. and
for all eternity imparted to believers.— Whither
do all our Sabbaths and religious services sum-
mon us? 1. Into the church whose a. Founder,
δ. Saviour, and c. Head is the Son of God; 2. to
devotional contemplation a. of His word, ὁ. of
His ways, c. of His works; 8. to believing ap-
propriation a. of revealed truth, ὃ. of the prof-
fered cleansing from sin, c. of the opened access
to the Majesty of God.—The homage which we
owe to Christ: 1. in its origin and procurement a.
by His divine sonship, ὁ. by His mediatorial
office, c. by His position at the right hand of
God; 2. in its expression a. in acknowledgment
of that which we receive from Him, ὁ. in the use
of that which we have through Him, c. in the
striving after that which we hope from Him.—
For what shall the name which distinguishes
Christ above all other beings, serve us? 1. To
remind us of that image of God for which we are
created; 2. to assure us of the Sonship for which
we are redeemed; 3. to aid us on our way to the
glory to which we are called.—Whither does the
preaching of Jesus Christ, the Son of God, direct
our eyes? 1. To the eternity a. from which He
came, b. of which He bore witness, c. to which
He is gone; 2. to the ways of God, a. in uphold-
ing, ὁ. in enlightening, c. in purifying the world;
8. to our personal position a. in respect to the
word, ὁ. to the people, 6. to the Son of God.
BeRLeNBURGER ΒΙΒΙΒ: We must not fancy
now that we have the Scripture, that we need
not the teaching of Christ, and that He there-
fore may remain dumb. Rather must we re-
verse the position and say: precisely because we
have the Scripture, Christ must speak and ex-
plain it tous. This is Christ’s proper office and
work; this the Father has assigned to Him; this
He will not allow to be taken from Him, and of
so rich a blessing the believing Christian must
CHAP.
I. 1-4, 88
not allow himself to be deprived.—The Holy
Scripture of the Old Testament is the morning
dawn and day-break, which thence advances to
meridian day.—Articles of faith are not like
other things, learned out, as it were, and ren-
dered antiquated. Rather might the Hebrews
now well profit by their former teachings and
lessons. Among these stands conspicuous the
course of God’s providential dealings, up to the
time of Him who was to come.—The Jews of our
time close up their door, and shove to this bolt,
and say: We-adhere to Moses! They are not
fond of reading the prophets. But the Christian
religion is no falling away from the Fathers, but
a fulfilment of that which God spoke to them.—
People often convert into a stumbling-block that
which they should have employed as a help.—We
must not narrow up the time of Christ to the
years of His flesh, but regard Him as being of
eternity, who is styled God of the whole world,
Is, liv. 5. Redemption belongs to the kingdom
of grace; but the being who was to redeem us
was required of necessity to be mighty. Grace
and power mutually aid and sustain each other.—
Srzeinuorer: The Lord would fain receive honor
from his inheritance, and that inheritance are
we. Weare the work of His hands, and are in-
debted to Him for life and being. We area fruit
of His painful toil, and have through Him our
salvation. We are His peculiar heritage, pre-
sented to Him by the Father for an ornament
and a delight. His purpose shall succeed; the
work of His hand shall not be in vain; His honor
shall be secured to Him by His grace in us, His
own inheritance.—Derrs: Jesus is able to make
known and execute the whole purpose of God.
For this great and glorious work, for which He
was destined from Hternity, He was 1. not too
mean or insignificant, since He is the splendor of
God’s majesty and the image of His substance.
Nor was He for this 2. too weak and impotent:
for He it is who bears all things with the Word
of His power. 8. He evinced himself to be the
Son appointed to the inheritance, in that He left
not the obstacles to be removed by a stranger;
but became Himself the sacrifice, and made
through Himself a purification of our sins.—The
course of the Son of God from the bosom of the
Father to His throne.—He has made by Himself
the purification of our sins: 1. Without this
mission and message all the attestations to His
glory would be to us matter rather of terror
than of joy; 2. but with the Word of His grace
the recognition of His majesty becomes matter
of at once weighty and delightful import: 3.
The experience of the forgiveness of sins in His
blood draws our hearts so that we delight to
adore Him.
Starke: God always reserves the best unta
the last. Although He may not give thee speed-
ily what thou desirest, at last ail will turn out
good, Ps. xxxvii. 87; Hab. ii. 3.—Christ obtains
the inheritance for all those who adhere to Him.
We are through Christ all children, and heirs of
God. Are we then not sufficiently rich? I have
but little in the world, and have but a small in-
heritance.toleave behind me; yet lam not there-
fore sad. Though poor here I shall be abund-
antly rich in heaven, Rom. viii. 17.—Though
the one only God has spoken formerly through
the prophets to the fathers, and at last to us by
His Son; yet, as there is only one God, has there
been also but one religion, one faith, one wor—
ship, and one way to eternal bliss from the be-
ginning of the world until now, Acts xv. 11.—I
adhere to Christ; He has all power. He knows
what is my ability; I believe that He will help
me always and everywhere, John iv. 4.—Jesus
exalted into heaven, and yet, as God and man, at
all times present with His church on earth by
virtue of inseparable, personal union. If he is
there and here, then why so troubled, my heart?
If thou diest, thou comest into heaven to Jesus.
So long as thou livest, Jesus is with thee. Jesus,
thy magnet, will finally draw thee wholly to Him-
self, John xvii. 24.—To dwell on the name of
Christ is a blessed work, for one learns thus to
know His great glory, John xvii. 3.
Hevusyer: We have here a comprehensive out-
line of all Christology : 1. what Christ is in Him-
self: 2. what He is to us; Revealer of God, Ran-
somer of sinners; 3. into what condition He is ex-
alted.—How important is it to have a genuine,
Scriptural, adequate conception of Christ! The
more value we attach to Christ, s0 much the more
value do we attach to His Word; so much the
more sacred He becomes as an example ; so much
the more power issues forth from Him; so much
the more unlimited is the confidence which we
can repose in Him.
[Owen : All the glorious perfections of the na-
ture of God do belong unto, and dwell in, the
person of the Son. Were it not so, He could not
gloriously represent unto us the person of the
Father ; nor by the contemplation of Him could
we be led to an acquaintance with the person of
the Father. The whole manifestation of the na-
ture of God unto us, and all communications of
grace, are immediately by and through the per-
son of the Son, He represents Him unto us;
and through Him is everything that is communi-
cated unto us from the fulness of the Deity con-
veyed. ]
34 THE EPISTLE TO THE HEBREWS.
IL.
Scripture proof of the elevation of Jesus Christ as Son of God, and being above the Angels.
Cuaprer I. 5-14.
For to which of the angels said he at any time: Thou art my Son, this day have
I begotten thee? And again: I will be to hima Father, and he shall be to me a
Son? And again: When he bringeth in [and when he shall a second time! have in-
troduced ὅταν δὲ πάλιν εἰσαγάγῃ, 2 Aor. Subj —Perf. Fut.] the First-begotten into the
world, he saith, And let all the angels of God worship him. And of [in respect, in-
deed, to] the angels he saith, who maketh his angels spirits [winds] and his minis-
ters a flame of fire; but unto [in respect to] the Son he saith: Thy throne, O God, is
for ever and ever: a [And!: a] sceptre of righteousness [rectitude εὐϑύτητος] is the
sceptre of thy kingdom. Thou hast loved [lovedst ἠγάπησας] righteousness, and hast
hated [hatedst ἐμίσησας] iniquity?; therefore God, even thy God, [O God, thy
God] hath anointed thee with the oil of gladness above thy fellows. And, thou,
Lord, in the beginning hast laid [didst lay] the foundations of the earth ; and the
heavens are the works of thy hands: they shall perish, but thou remainest,® and they
all shall wax old as doth a garment, and as a vesture! shalt thou fold [roll]’ them up,
and they shall be changed. But thou art the same, and thy years shall not fail.
But to [and in respect to] which of the angels said he at any time [hath he ever
said e/pyx¢v rote], sit on my right hand until I make thine enemies thy footstool?
Are they not all ministering spirits, sent forth to minister for them who shall be heirs
of salvation [for ministration for the sake of those (διὰ τούς) who are to inherit sal-
vation ?]
5
6
7
8
9
10
11
12
13
14
1 Ver. 8.—Kai introducing the second portion of the passage from the Psalm is found in Sin, A.B. D.* E.* M. xvii. Itala
according to Cod. Clarom. and Vulg. according to Cod. Amiat. In the following words the lect. Rec. should be retained.
2 Ver. 9.—Sin. reads with the Cod. Alex. of the LXX. ἀδικίαν. The remaining MSS. except some minusc., read with
the Cod. Vat. of the LXX. ἀνομίαν [ἀδικίαν was perhaps written in accidental conformity to the preceding δικαιοσύνη.--Κ.}]
3 Ver. 11.—Instead of the pres. διαμένεις Bleek, following Itala., Vulg. etc., accents διαμενεῖς as future.
4 Ver. 12.—Sin. A. B. D.* E. have further the clauso ὡς ἱμάτιον after αὐτούς.
5 Ver. 12.—The ἀλλάξεις of the original is found also in Sin. D.* 438. The remaining Codd. read ἑλίξεις, perhaps with
an indistinct reference to Is. xxxiv. 4.
(Ver. 6.—And when he shall have again introduced, ete. Both the position of πάλιν, and the connection of the
thought, point decidedly to this construction. The reference is (de W., Liin., Ebr., Del., Alf., Moll.) to the re-introduc-
tion of Christ into the inhabited world (ἡ οἰκουμένη) at His second coming. It may be rendered again, a second time, or
back ; both ideas being in fact included.
Ver. 7.—In respect indeed to—while in respect to. The force of the part. μέν, making v. 7 preparatory to v. 8 is lost
in Eng. ver., as in many other passages in the Epistle. In v. 8 πρός with τὸν vidy should be rendered as in v.7. Jn respect
to the Son. So also I think it should be (with Moll) at v. 13, and so I think (as against Moll, and nearly all the Intpp.) at
xi. 18, πρὸς ὃν ἐλαλήθη, — πνεύματα clearly here winds, not spirits, as demanded by the connection.
Ver. 9.—[“ O God, thy God,” ὁ θεός. ὁ θεός gov. Even Del. is doubtful whether in v. 9 the first ὁ θεός should be ren-
dered, as in ver. 8, as Voc. “Ὁ God’, or, as in apposition with the following: ‘God, thy God” With Liin., Moll, etc., I think
we are clearly to prefer the former construction.
Ver. 14.—Bis διακονίαν for service or ministration, not to men, but to God. Their ministration or service is to God ;
but in His service they are sent forth on account of, for the sake of (διά) men.—-K.]
men and angels are sometimes called Sons of God.
Schlicht., Michael., and Béhme have pointed out
the difference between a collective appellative,
and the name applied to an individual. This,
EXEGETICAL AND CRITICAL.
To which of the angels said he at any
time.—The position of the words ri γὰρ εἶπέν
ποτε τῶν ἀγγέλων shows that the emphasis is to
be laid immediately upon rive and τῶν ἀγγέλων,
and that ποτέ does not belong to ri as a strength-
ening particle, to whom I pray? Cui tandem?
(Chr. F. Schmid, Kuinoel, etc.), but isa particle
of time. The subject is God. This, however, is
not so much to be drawn from ver. 1, as to be
supplied from the connection of the thought ac-
cording to usage in citing from the Old Testa-
ment. It cannot be urged in refutation of the
author’s reasoning, that inthe Old Testament alike
however, does not meet the case, although the
tive would seem to favor it. Bleek’s explana-
tion that the LXX. cited exclusively by our
author, read in the Cod. Alex. Gen. vi. 2, 4;
Job i. 6; ii. 1; xxxviii. 7; Dan. iii. 25, not Sons
(υἱοί) but Angels (ἄγγελοι) of God, is insufficient
from the fact that in the Ps. xxix. 1; lxxxix. 7,
we find the expression ‘Sons of God,” and we
are not at liberty to suppose that the author for-
got or left out of the account these passages.
The remark, too, of Primasius that, as applied
to other beings, the name stands only abusively,
CHAP. I. 5-14,
36
only in a subordinate sense, explains not the real
relations of the case (since the real connecting
links of the thought remain unmentioned), and
evades the objection, as does also the remark of
Tholuck that the author presupposes that his
readers would take the appellation given specially
. to an individual in a more exalied sense=npuwréro-
xog. More relevant to the context is the expla-
nation of Braun that men and angels bore the
name not as a rightful inheritance entailed upon
them in accordance with their nature, but as re-
ceived only by adoption; yet even this is partly
erroneous, partly imperfect. The decisive con-
sideration is suggested by Ebr. and Del. There
is, at the outset, an essential distinction between
the dwelling of heavenly, yet still created be-
ings, with Llohim, and being begotten by Jehovah.
This latter form of expression which never oc-
curs in reference to angels, indicates the relation
in question as resting not on a natural, but on a
theocratic basis. Precisely for this reason Jeho-
vah can say, ‘‘My Son, my first-born is Israel”
(Ex. iv. 22), and: ‘““My Father, shall ye call to
me,” Jer. iii. 14,19; xxxi. 20; Is. i. 8; Deut.
xiv. 1. Israel’s exodus was the day of His birth
(Hos. ii. 5); and the days up to the formation of
the covenant on Sinai, those ‘‘days of old,” and
of the “‘ years of many generations” (Deut. xxxii.
7; Is. li. 9), constitute the youthful period of the
Church (Hos. xi. 1), in which Jehovah bore the
Israelites as the father the son; in which He led
them, and ‘‘taught them to go,” as a mother does
her child (Hos. xi. 3; Am. ii. 10); in which He
delivered the people from the house of bondage,
and brought them to His own house that they
might be closely united with Him forever, Ex. iii.
7; xx. 2. This is the time of bridal tenderness
and of youthful love, when Israel became the
Lord’s possession and His first-fruit, Jer. ii. 2, 3;
Ezek. xvi. 8; since Jehovah has Himself brought
His people to Himself, and borne them on eagles’
wings (Ex. xix. 6; Deut. xxxii. 12), so that they
became at once an independent nation and a
church of the Lord, Ex. xix. 8; Ezek. xvi. 4;
xx. 5. Granting that thus not merely pious
servants of Jehovah in general (Deut. xiv. 1;
Ps. Ixxiii. 15; Prov. xiv. 26), but pre-eminently
theocratic rulers (Ps. lxxxix. 27), and specially
those springing from the seed of David (2 Sam. vii.
14) are called Sons of God, (nay, that even hea-
then Princes (Ps. lxxxii. 6), over whom God ex-
ercises judgment, are, in their official position,
called “Gods” and ‘Sons of the Most High”’),
it follows, on the one hand, that, in the theocratic
sense, the name in question has never been given
to an angel; and it is clear, on the other, that
on this theocratic basis the specific relation of
Christ to God might disclose itself as a fact of
revelation, and that a Christological interpretation
of the Old Testament is possible without disturb-
ing the historical foundation of the Messianic
passages,
My Son—shall be to me a Son.— Through
the two passages Ps. ii.and 2Sam. vii. cited by him
with like application, the author goes back to the
germ of the Messianic prophecy in the narrower
and stricter sense. When David designed the build-
ing of a temple on Mount Zion in fulfilment of Ex.
xv. 17; Deut. xii. 5, he received, through the pro-
phet Nathan, the divine declaration that not he,
but his son, after him, was to build a temple te
Jehovah ; nay, that for this seed God would, on
His part, build a house, and establish His throne
forever; that Jehovah would be to him a
father, and he shouldbe to Him a son, vii. 14.
In a prayer of David accompanying this prophetic
assurance, David expresses the conviction that
the complete fulfilment of this prophecy is re-
served to the remote future. The following
words, however (ver. 19), mean not: “and this
in a man who shall be the Lord Jehovah Him-
self” (Epr. and the older interpreters), but:
“And this (hast Thou spoken) after the manner
of man (or as man speaks with man), Thou who
art God the Lord.” In this condescension of God
so fully does David recognize a prerogative be-
stowed upon him that in the parallel passage (1
Chron. xvii. 17) he says: “Thou hast regarded
me as ἃ man of very high degree.” Thus a
filial relation is described as that which the pos-
terity of David will sustain to God, and this pos-
terity conceived not merely in its aggregate or
collective character, but individually. We hence
refer the language immediately to Solomon who,
with express reference to this prophecy, under-
takes the building of the temple (1 K. viii. 17 #f.),
and regards himself as this promised Son (1 κ.
v. 5; 2 Chron. vi. 9), as does also David, 1 Chron.
xxii. 9ff.; xxix. 19. But through this seed the
royal dominion is to be established forever to the
house of David, 2 Sam. vii. 16. And Solomon
immediately declares (1 K. viii. 26, 27) that this
temple reared by him is nota house in which
God may properly dwell. Men must of necessity,
therefore, while David slept with his fathers,
direct their eye farther into the future; asin
fact David himself, 1 Chron. xvii. 17, beholds the
promised seed in a long and blessed succession,
and there is here no mention, as 2 Sam. vii. 14
of transgressions, which God will visit with a pa-
ternal chastisement. For the question is not of
the form, as such, of the kingdom, however glo-
rious it might be, in fulfilment of the prediction
Num. xxiv. 17: “A star shall arise out of Jacob,
and a sceptre shall arise out of Israel, and will
dash in pieces the corners of Moab, and will de-
stroy all the children of pride;”’ nor is mere descent
from David sufficient to ensure the receiving of
the everlasting kingdom, Ps. lxi. 7 ff., which God
has confirmed to David with an oath, Ps. xviii.
51; lxxxix. 50ff.; cxxxii. 11ff We have here
rather to do with a theocratic kingdom under a
theocratic ruler, who goes forth to battle amidst
the offerings and prayers of his people (Ps. xx.),
and who, with God as auxiliary, will annihilate
all his enemies, but will righteously administer
the princely gifts and prerogatives with, which
he has been entrusted, Ps. xxi. Of this ruler
David stands as a type, and he himself, at the
close of his life, makes the declaration, 2 Sam.
xxili. 4: “(A righteous ruler in the fear of God
is as the light of the sun which arises in a
morning without clouds, like the tender grass
which after the rain springs forth from the earth.”
For this reason God builds again the fallen taber-
nacle of David as in the ancient times, Am. ix.
1, after Israel has been sifted out as one sifts out
grain, ver. 9. And the ruler through whom the
dominion returns back to the ‘tower of the flock”
of David, and to the ‘‘strong hold” of Zion
86
THE EPISTLE TO THE HEBREWS.
Mic. iv. 8, will not merely have his historical
descent from the house of David, Mic. νυ. 1, but
as ‘‘the branch,” the “shoot,” ‘the stem from
the root of Jesse,’’ Is. xi. 1, 10, the righteous
branch (Is. iv. 2; Jer. xxiii. 5; xxxiii. 15; Zech.
iii. 8; vi. 12), whom God will raise up to David
(Jer. xxx. 9; Ez. xxxiv. 23; xxxvii. 24), is
called even by the name of David, Jer. xxx. 9;
Ez. xxxvii. 24, 25; comp. Hos. iii. 5; and ‘the
sure mercies of David,” Is. ly. 8, are a designa-
tion of the Messianic salvation. As now this
Majestic one, who issues from the nation itself,
as a ruler from its midst, is to draw near unto
Jehovah Himself, Jer. xxx. 21, nay, is to bear
the name ‘Jehovah our Righteousness” (Jer.
xxiii. 6; liii. 15), it is clear that in the view of
prophecy the Messianic salvation is linked to a
son of David who is an ‘Anointed One” not
merely in the sense in which even foreign kings |
as Cyrus, Is. xlv. 1, and Hazael, 1 K. xix. 15,
receive this name as being instruments of Jeho-
vah, and in which the theocratic kings in general
bear it, 1 Sam. ii. 10; Ps. xx. 7; exxxii. 10, etc.,
but in a special sense which includes, besides
the kingly, also the prophetic, Is. lxi. 1, and
the priestly anointing, so that Zechariah (vi.
12, 18) may say: ‘Behold a man, Branch
is his name, who will spring up in his place
and build the temple of Jehovah,—he will
bear kingly adornment, and will sit and rule
upon his throne, and will be priest upon his
throne, and there will be harmony between the
two.” When, now, this Messiah is regarded as
standing to God in the relation of Son to the
Father, we can see in this only the full perfec-
tion of the Theocratic relation. The designating
of the stock of Ephraim, Jer. xxxi. 9, as the dear
son and confidential child of God, shows that
this language points to an intimate relation of
communion and love. But that the term referred
primarily not to subjective excellence, but to an
objective relation, appears from Zech. xiii. 7,
where the wicked Pekah is styled by God ‘the
man that is my fellow; and while Ex. iv. 22
shows that at the same time the origin of the
nation in this, its peculiar relation to God, is, in
the expression, ‘‘ First-born Son,” referred back
to God Himself, so Ps, lxxxix. 27, 28 brings out
with special clearness at once the dignity of the
relation, involving the manifold prerogatives of
the first-born, and also the traits of trustful de-
votion and hope, in the language: “He (David)
will cry unto me, Thou art my Father, my
strength, and the rock of my salvation. And I
will make him my First-Born, supreme above
the kings of the earth.” In the application of
these expressions to the Messiah, their form in-
deed allows the possibility of a deeper concep-
tion of His origin and of His issuing forth from
God. But this deeper conception, which finds
expression in the New Testament, we are not
directly to transfer to the words of the Old. We
find nowhere in the Old Testament a clearly de-
veloped and conscious apprehension of the eter-
nal and immanent relation of the Son to the Fa-
ther. Even Micah y. 1 scarcely declares defi-
nitely the preéxistence of the Messiah, or His
eternal destination in the purpose of God; but
from the completely humbled condition of the
house of David, it simply assures us that beyond
any known and historical record of the life and
lineage of the Deliverer, who is to be born in
the humble Bethlehem, we must go indefinitely
back for His issuing forth, or origin, which is
from ancient times, from ‘‘the days of old.” In
a manner equally indefinite as to chronology,
but significant and fraught with ominous im-
port as to the facts, is in that passage indicated
the time of His coming. For it is immediately
added that Jehovah will give over the Israelites
until the time when she who is with child shall
bear her offspring. Among the attributes of the
Messiah, too, is found, Is. ix. 5, the title, ‘Fa-
ther of eternity,’ but not the ‘Son of eternity.’
The ‘Son,’ Is. ix. 8, stands parallel to the
‘child’ whose birth is to be looked for, Yet, on
the other hand, the profounder New Testament
conception has not merely the formal right of an
external connection with the Old Testament
form of expression, but the higher and essential
right of an unfolding of those germs which the
veil of the Old Testament only so conceals, that
in their intrinsic nature they at the same time
point beyond themselves and those present cir-
cumstances in which they had their origin.
This is shown particularly in Ps. ii., here cited,
which presupposes as an historical fact the pre-
diction of Nathan, and displays its early ac-
knowledged Messianic character in the fact that
it speaks of a world-subduing power of the King
whom Jehovah Himself has established upon
Zion (erroneously translated by earlier scholars:
‘anointed at Zion’) and placed in the relation of
Son to Jehovah—the King whom the author of
the Psalms, ver. 12, styles ‘‘the Son’’—and that
this Son appeals for this relation, on which the
futile endeavors of Princes and nations that rise
up against Jehovah and His Anointed (ver. 2)
will dash themselves to ruin, to an inviolable
decree (SM), ver. 7: “Thou art my Son: I
have to-day begotten Thee.” Whether David
(Acts iv. 25), or some other prophetic bard, be
the author of this anonymous Psalm, at all
events the author distinguishes himself from the
Anointed One of Jehovah, and makes the latter
come forward personally and speak in the full con-
sciousness of his relation (ver. 7-9), just as pre-
viously do the raging insurgents (ver. 3), and
the Lord enthroned in heaven, who, kindling in
wrath, will thunder down upon them the voice
ot His indignation (ver. 6). We may not, there-
fore (with Hupfeld), regard the Psalm, “ whe-
ther originating in some definite historical event
(as perhaps a triumphant military expedition),
or, (as an independent product of the general spi-
rit of the Theocracy), as a poetical glorification of
the Israelitish kingdom in its peculiar Theocratic
character, and with all the proud hopes which
the national feeling associated with it,”—and
appeal in support of our view to the Lyrico-dra-
matic character of the Psalm. In the view of
the Psalmist the several speakers have the signi-
ficance of real personalities. They express ideas,
but are not personifications of ideas.
Inasmuch, now, as the prophecy of Nathan,
which was given to David before Solomon was
begotten (2 Sam. xii. 24), is no fabricated decla-
ration of God, but an actual fact of His historical
revelation, and as the Anointed One in Ps, ii
CHAP. I. 5-14.
87
appeals to an inviolable ordinance or decree of
Jehovah, we are naturally led to look back to
that prophecy, and to refer the ‘to-day’ in its
historical import to that day in which that
‘seed’ was promised to David, who was to stand
to God in the relation of Son, and who then on
that day received his procreation, or, still better,
his birth (9), rarely meaning ‘beget,’ but
ἊΝ
generally, ‘to be born’) as the Son of Jehovah.
This destined seed of David is the “Anointed
One” of the Psalmist, and expresses the con-
sciousness of having been in the actual course of
events introduced by Jehovah into this relation.
It would not be a whit more unnatural to sup-
pose that we have here a mere personified Mes-
sianic ideal employed in celebrating its own Di-
vine origin, than to regard the « to-day” as a
mere poetic element of figurative speech, or an
expression indicating the certainty and reality
of the Messianic idea. But neither does the
‘“‘to-day” point to the day of the coronation of
an Israelitish Prince, either Solomon (BL) or
the Maccabean Alexander Jannaus (Hitzig),
appealing in these words to the Divine right of
the Theocratic dominion claimed by him. It
points originally to the day of the introduction
of the Messiah as the Theocratic ruler from the
seed of David into the knowledge and recogni-
tion of God’s people through His word of reve-
lation. From this historical connection we may
understand how Paul, Acts xiii. 88, could apply
this passage to the resurrection of Jesus Christ,
especially if we compare Rom. i. 4, τοῦ ὁρισθέντος
υἱοῦ ϑεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ
ἀναστάσεως τῶν νεκρῶν (‘‘who was constituted
Son of God in power,” etc.); and with this
remember, on the one hand, that the anoint-
ing as Theocratic king presupposes the be-
stowment of the Holy Spirit (1 Sam. x. 6,10;
xvi. 13), and that on the influence of the Spirit
of God rests the Sonship, and, on the other, that
Rev. xii. conceives the issuing forth of Christ for
the conquest of the kingdoms of the world, as
a birth from the church in which he hag his
abode. From this, now, it is clear that the au-
thor of the Epistle to the Hebrews is justified in
citing this passage to prove a special Sonship of
the Messiah such as has been attributed to no
angel. This is here the specially important
point with the author. To refer the “to-day”
to an eternal and ‘‘ metaphysical’ generation of
the Son on the part of God (Orig., Athan., Basil,
Theoph., August., Primas., the older Lutheran
Intpp. generally, Stein, Liin.), or to the day of
the conception of Jesus with a reference to Luke
i. 81 ff. (Chrys., Theod, Cc., Kuin., Béhm.,
Hofm.), or to the entrance of Jesus Christ into
His kingly life of super-terrestrial glory, whe-
ther by His resurrection or by His ascension
(Hil., Ambr., Calv., Grot., Schlicht., Calm., von
Gerl., Del.), is partly an interpretative applica-
tion, partly a deduction which the author him-
self, however, has not here made. [And yet,
when we consider that in the application of the
Psalm in question to our Lord, it applies to no
event in His career so naturally as to His glori-
fication after His resurrection, in fact applies,
properly speaking, to no other period; and that
Paul so applies it, Acts xiii. 88, 88 above noticed;
and that the author, in the verse immediately
preceding refers definitely to Christ’s taking Hig
seat at the right hand of God after His resurrec-
tion, as in that immediately following he reters
definitely to His secoud coming, it seems by nu
means improbable thet he had in his wind that
definite period in which the exalted and glorified
Christ was proclaimed, and, as it were, consti-
tuted Son of God in power.—K. ].
Ver. 6. And when he ghall again have
introduced the first-born into the world,
he saith.—The usage of our Epistle does not
allow us to transpose πάλεν and make it the in-
troduction of acitation, as even BLEEK (recently
followed by Reuss, L’éptire aux Hebr., p. 199 8.)
maintained after Carpz., overlooking at the
same time the correspondence of the Aor, Sulj.
with ὅταν to the Lat. perf. Fut. (Winer Gr., 6
Eid., p. 275 ff, [Hapuey Gr. Gr., 747 α]). The
language refers to the second introductio.—yet
in the future—of the First-born into the world
(Liin.). The οἰκουμένη (world) is the inhabited
earth on which the Son has already previously
lived and labored. As the author has already
spoken of this sojourn, and, at the same time,
expressly testified of the preéxistence of (he Son,
the mode of expression is perfectly clear and un-
objectionable. Even Greg. Nyss. (Contr. kunom.
Orat. 111., p. 541) recognized the reference of
the passage to the Second Coming, while Grot.,
Schlicht, Wetst., &c., refer it to a public and
formal presentation of Christ after the Ascen-
sion; Bleek [Stuart] and Reuss to some other-
wise unrecorded and like presentation previously
to the incarnation; Chrys., Primas., Calv., Ca-
lov, Beng., to one accompanying the incarna-
tion. The term πρωτότοκος is not identical in
meaning with μονογονής (Primas., icum.). ‘Lhe
latter epithet represents this as an exclusive re-
lation which no being sustains to God, except
the Messiah. The former specially signalizes
His preéminence in the relations belonging essen-
tially to the Messiah, whether to the creation
(Col. i. 15) or to the Theocratic children of God
(Rom. viii. 29; Col. i. 18; Rev. i. 5; Heb. ii. 16),
partly in respect to the mode and time of His
entrance on the stage of being, partly in respect
to position, dignity and power. As the word
stands here with no limiting epithet, it is to be
taken without any special reterence as a terminus
technicus, founded on Psalm Ixxxix. 28 To thig
Messianic King and Son of God, the angels, by
Divine command, are to render adoring homage.
Presupposing the certainty of the Second Coming,
and referring exclusively to this, the author an-
nounces what God then ordains (λέγει, he sath),
The Pres. tense brings before the eye as present.
that which is actually future, and springs from
the conviction of its certainty. In the karousia
the author sees the final fulfilment of the pro-
phecy, Deut. xxxii. 48, in which Jehovah, after
a long withdrawal and concealment, when at
length the power of the ungrateful people has
utterly disappeared, revealing Himself in His com-
passion for their deliverance, is, at the same time,
depicted.as the God who brings fearful judgment
on the heathen. To the words of the Heb. text,
“Praise, ye heathen, His people; for He avenges
the blood of His servants, and repays vengeance
to His enemies, and brings expiation to His
land, His people,” there is subjoined in all the
88
THE EPISTLE TO THE HEBREWS.
MSS. of the LXX.a clause made up from Is.
xliv. 33; Ps. xevii. 7, and Ps. xxix. 1 (springing
probably from the liturgical use of the Song of
Moses, Deu.) in which the words here cited are
found strictly after the Cod. Vat. and the Collec-
tion of the Old Testament Cantica appended to
the Psalter in the Cod, Alex. (which in the text of
Deut. has υἱοί instead of dyy.)—for that the
words are here given as a citation appears un-
deniably from the retention of the particle καί
(‘And, Let all the angels, &c.’). The reference
of the αὐτῷ to the Messiah, springs not from the
fact that Jehovah Himself appears previously as
the Speaker (Liin.); nor is it to be explained
from the fact that Israel, who has previously
been mentioned as the object of the praise of the
heathen, bears elsewhere the designation of
First-bornu, and thus what applies to Israel
might, with abundant ease, be transferred to its
Messianic King. It has its ground rather in the
view, common to all the New Testament writers,
that we are toapply to Christ as Sovereign of the
Kingdom of God, all that in the Old Testament
is in this relation declared of Jehovah. Προσ-
κυνεῖν, with Dat. only in the later classical
writers: earlier with Acc. (Berna. Synt., p.
118, 266).
Ver. 7. And in respect to the angels,
indeed, he saith.—In contrast with the Mes-
siah (uév—dé) the subordinate position of the
angels is brought out by a declaration of Ged in
the Scripture, in a twofold relation: 1, in that
they are servants; 2, in that they are changeable
and perishable (Liin.). Πρός, in reference, in re-
lation to; so frequently (Win. Gram., ᾧ 49 ἢ.
[It is one of the most familiar usages of πρός with
the Acc.; see Dem. 1 Ol. 4.—K.]. The connection
in Ps. civ. 4seems to warrant our understanding
it as affirming that winds and lightnings, like na-
ture in general, are merely servants of God.
As, however, mwy with double Acc. usually
¥ τ
signifies not making into something ( ΓΙ»),
Σ Ἔ τ
but, making out of something, it were properly
translated, ‘‘ making His messengers out of winds,
and His servants out of flaming fire.” Still wecan
hardly suppose that the Psalmist meant in this to
express the idea that “God, inaccomplishing the
work which is wrought in the world through an-
gelic agencies, gives to the angels the elemental
wind and fire as the material in which they are,
as it were, to embody themselves and assume a
visible form,’’ Deu.). It can, however, also be
translated: ‘‘making winds out of His messen-
gers, and flaming fire out of His ministers.”
This reading is adopted in the Sept., which, by
placing the Art. before ἀγγέλ. and ‘et., shows
that it thus regards the angels; and our author,
who, perhaps, with reference to Ex. iii. 2,
writes πυρὸς φλόγα, instead of the mvp φλέγον of
the Sept. (the πυρὸς φλόγα of the Cod. Alex. is
probably-a later correction from our Epistle),
evidently regards the passage as teaching that
the angels have so little of substantive existence
that they are obliged sometimes to clothe them-
selves in the changing garment of natural phe-
nomena for the execution of the Divine com-
mands, and, under the form of elemental agen-
cies, to act with dynamical efficiency. Substan-
tially parallel are Ps. xxxiv.8; John v. 4. Also
the Rabbins call the angels PAP) 2. --δυνάμεις,
and the Targum at Ps. civ. 4 paraphrases “ who
maketh His messengers swift as winds, His mi-
nisters strong as flaming fire.”
Ver. 8. But in respect to the Son, etc.—
The Son is not directly addressed (Bengel), but
the πρός is to be taken as in the verse preceding.
And as matter of fact the words, Ps. xlv. 7, are
not spoken to the Messiah, but were simply at an
early period, as shown by the admission of the
Psalm into the temple liturgy (nan), re-
ferred to Him. The Psalm designated in the in-
scription as a song of love, and celebrating the
marriage of Solomon or Joram with ἃ foreign
princess, is presented by an Israelite to the
king (ver. 2), who is addressed in vv. 3-10,
while in v. 11 ff. the discourse changes to the
bride. The minstrel conceives the king, in his
Theocratic position and function, as commis-
sioner and vicegerent of Jehovah, who, by
righteous and wise government, is to effect the
destined coming of the Kingdom of God. Inas-
much as by the king in question this was but
partially or not at all effected, the Psalm early
past over as a mystical bridal song, to the mar-
riage of the Messiah with His Church. The
Messianic references also appear in the Psalm
itself, in that it is said (ver. 7) that His throne
is Elohim—Divine forever and ever, or better,
that His Divine throne is forever and ever: [or,
better still, I think, even in the original Heb.:
“Thy throne, O God, is forever and ever.” This
is certainly the most natural construction of the
sentence, and need not be shrunk from, as it is
in perfect keeping with the context; and as, at
all events, the idea is substantially contained in
the context—K.]; in that it is said further that
God (ver. 17) will render His posterity princes
over the whole earth, so that they should eclipse
the splendor of their ancestors, and all nations
should praise the King on account of His glory
(ver. 18); and finally, in that some characteris-
tic expressions of this Psalm are used in Is. ix.
5; xi. 8, directly of the Messiah as the Servant
of Jehovah—a fact the more important, as
33 by. mighty God, is elsewhere a cus-
tomary designation of God Himself, 6. g., Deut.
x. 17; Jer. xxxii. 18; Neh. ix. 82; Ps. xxiv. 8.
Since, therefore, the Theocratic King ‘sat on
the throne of Jehovah” (1 Chron. xxix. 23)—and
the throne of God is eternal, Lam. v. 19,—and
Zech. prophesies (xii. 8) that the house of David
shall yet be at the head of the nation, as Elohim,
as a@ messenger of Jehovah (δῶν 5, a Ngee)
tym), the author of our Epistle is en-
tirely justified in interpreting the Psalm not as
typically or indirectly, but as prophetically and
directly Messianic, and in finding a proof of the
Godhead of the Messiah in the fact that He who
as King was, for His love of righteousness, ex-
alted above all His fellows, received the appel-
lation of Elohim. For while, indeed, the Kingly
government, as representative of God ruling in
majesty, is sometimes named Elohim (Ex. xx1.6;
xxil. 7; Ps, lxxxii.) the individual person never
elsewhere receives this name. And he would all
CHAP. I. 5-14.
89
the more naturally infer the Godhead of the
Messiah, inasmuch as love of righteousness and
hatred of iniquity are special characteristics of
the holiness of God, Ps. v. 5; Is. lxi. 8, Διὰ
Τοῦτο many erroneously explain (with August.
and Thom. Aquin.) of the purpose and result of
the anointing, referring it tu the anointing of
the Holy Spirit made im order (hat the anointed
one might love righteousness. In the Heb. text
it is a quality of the King that He loves righteous-
ness; and this forms the ground for that fuluess
of joy which, as an anointing, has been poured
over Him in richer measure than over His com-
panions or fellows, ὁ. 6.. the other kings of the
earth. As this love of righteousness is to be
conceived not as a state of passive repose, but
as an active attribute, the Sept. employs the
Aor. ἠγάπησας, ἐμίσησας (didst love, etc.), and from
this it is still more clear that διὰ τοῦτο points
back to this as the ground of the anointing,
which also our author understands not of the
crowning of Jesus, after His accomplished
earthly career, as Heavenly King, and His ex-
altation thus above the angelic dwellers in heaven
(Peirce, Olsh., Bl, Ebr., Alf., Liin.), but, in ac-
cordance with the original text, of the fulness of
bliss which He, long since anointed as King of
the Kingdom of God, has above His fellows.
‘Fellows’ Klee erroneously refers to ‘‘all crea-
tures ;”’ Chrys., Theoph., Cc., Beng., to ‘all
men.”’ The ‘fellows’ (μέτοχοι) of the Messiah
must certainly be anointed ones. Thus they are
either Christians (Theodor., Calv., Camero,
Schlicht.), or the prophets, high-priests and
kings, anointed as types of Christ (Wittich,
Braun, Cranm.), or, which seems best suited to
the connection, Princes in general (Kuin., Ebr.,
Del.). The author does not develop the individual
features of the passage in their possible applica-
tion, but lays the whole emphasis on the repeat-
edly recurring term, ‘ God,” which, in an
equally exclusive manner with the term ‘‘ Son,”
is given in the Divine word of Scripture to the
Messiah.
Ver. 10. And: Thou, Lord, in the be-
ginning didst lay, efc.—The καί introduces
in the closest connection of thought with the
preceding, a citation from Ps, cii. 26-28 illus-
trating the point that all aid to the people of
God must come, not through any creature in-
strumentality, but through God the Creator.
The Psalm is a lamentation, written at a late
period of the exile, in which the poet, profoundly
penetrated by the wretchedness of his people,
expects and entreats deliverance and preserva-
tion from God, who, as the eternal one, even
amidst that change and revolution of things
over which He presides, still approves Himself
as unchangeably the same, as NYFF, αὐτός. The
Psalmist is hence so sure of deliverance that he
declares that it «will be told to coming genera-
tions,” how God looked down from heaven, and
heard the groaning of the captives (ver. 19 ff.).
In the fact that help comes only from the eter-
nal and unchangeable God, while even the hea-
vens, as they were originally formed by Him,
are also transformed by Him, lies our au-
thor’s warrant for referring the cited words
to the Son by whom God hath made the
worlds. The author is not merely expressing in
scriptural phraseology what, in his own belief,
and, in the presumed belief of his readers, may be
justly .said of Jesus (Horm., Schrifib., I. 150).
There would then be wanting the connecting
link which, according to the tenor of Scripture,
warrants his statement. We are not at liberty
to transfer to the Son add the attributes ascribed
to the Father. Hence we do not say with ΤΉΒΟΡ.
of Mops. (ed. Fritzsche, p. 162) that the Old Test.
Scripture when it speaks of God, always speaks of
the Father without exclusion of the Son. Equally
unsatisfactory is the explanation that. the inter-
polated κύριε of the Sept. (wanting in the Heb.)
has, as being the customary designation of Jesus
in apostolic times, seduced the author into his
interpretation (Béhm., Liin.); for ch. viii. 8 ff. ;
xii. 6 ff. forbid our charging the author with any
such ignorance. The link of connection is found
rather (as in all the other citations), in the fact
that the original Psalm itself expressed a positive
hopein that earnestly longed for revelation of the
salvation of Jehovah which was to be accom-
plished only in the Messiah. (Similarly Horm.,
‘Prophecy and Fulfilment,” II. p. 88, Del.). Kar’
ἀρχάς, Ps. exix., clii. is not—év dpyq, but cor-
responds to ἀπ’ ἀρχῆς, and expresses also in the
classics extension downwards in time (Ktun.,
ἃ 605, 1. Jeur, 11. 3 629, 2). In Heb. we have
the more general D99H9=/formerly. Διαμένειν
indicates the abiding in one condition through all
the vicissitudes of time, Ps. cxix. 90; 2 Pet. ili.
4, περιβόλαιον denotes anything thrown around
(1 Cor. xii. 15, probably a veil), commonly the
garment thrown around like a mantle. Storr
finds in ἀλλαγήσονται the idea that the hea-,
vens, which are works of God’s hands or
fingers (Ps. vili. 4), will be exchanged like ἃ
garment, in that God will make a new heaven
and a new earth. This form of conception 18
certainly made prominent Is. lxv. 17; lxvi. 22;
2 Pet, ili. 18; Rev. xxi. 1; for the Scripture,
while indeed it teaches a τέλος of the world,
Matt. xxiv. 14, a change of its present σχῆμα,
1 Cor. vii. 31, a passing away of heaven and
earth, Matt. v.18; Luke xxi. 88; 1 John i 11;
Rev. xx. 11, a dissolving of the elements, 2 Pet.
iii. 12, yet by no means teaches an annihilation of
its existence, but rather a regeneration, a new birth
of the world, with the transformation naturally
attending it. Yet here the other form of concep-
tion seems the preponderating one, which makes
heaven an apparent tent-cloth spread out over the
earth, Is. xl. 22; Ps. civ. 2, without, however,
requiring us with Heinrichs to resolve the ἔργα
into the products of the loom. Here their trans-
formation consists in their becoming antiquated,
Ps. cii. 27. The reading ἑλίξεις, then, involves
the thought that they are rolled up, and
laid aside. This rolling up, Is. xxxiv. 4;
Rey. vi. 14, is compared with that of a book;
and Is. xxxiv. 4 it is said of the heavenly hosts
that they fall off as the leaves of the vine, and
as the withering of the fig-tree; while in like
manner in Is. li. 6 they are said to pass away
like smoke. But the Lord is unchangeable in
His being, and absolutely imperishable. In the
Hebrew we have: ‘And Thy years have no com-
pletion,” %. 6.» their end never comes. In the
Greek: ‘Thy years shall never fail,” ὁ. 6.» they
shall never cease or discontinue. ᾿Βκλείπειν is
used as intransitive also in the classics.
40
THE EPISTLE TO THE HEBREWS.
Ver. 13. Sit on my right hand, ete.—
Εἶπε (ver. 5) used of the declaration made: adso-
lutely, and once for all, (he said), and λέγει (ver. 6) of
the declaration which is now or continuously being
made (he saith, he is saying), are here exchanged
for εἴρηκε of the declaration which stands before
us as fixed in Scripture (he hath said). Del.
The metabatic dé which stands in the third
place after a preposition with its case (Hartuna,
Partikellehre I. p. 190) introduces as the last
proof—challenging in its interrogative form the
assured assent of the reader—the elevation of
the Messiah to a joint sovereignty with God in
absolute triumph over His foes, in contrast with
angels who, though spiritual beings, have but
the place and destination of servants. True, the
angels, as inhabitants of heaven, also enjoy the
immediate presence of God, and the proverbial
expressions, ‘‘he is good as an angel of God,”
1 Sam. xxix. 9; ‘he judges righteously as an
angel of God,” 2 Sam. xiv. 17; ‘he is wise as
an angel of God,” 2 Sam. xiv. 20; xix. 27, point
to their extraordinary intellectual and moral
endowments. But organized as an heavenly
host, 1 K. xxii. 19; 2 Chron. xviii. 18, whence
we are told of an encampment of angels (Gen.
xxxii. 1, 2), and find chariots and horses as-
signed to them (2 K. vi. 17),—they encompass
the throne of Jehovah—partly in the form of an
advisory assemblage (Job i. 6; ii. 1; Ps. lxxxix.
8); partly praising God and His works in holy
joy, Ps. xxix. 1; ciii. 20; partly as servants
standing ready to execute His commands, Job
iv. 18; xv. 15, as heroes of strength, Ps. ciii.
20; cxlviii. 2, and as Jehovah’s (Jos. v. 14)
“host of the high ones,” Is. xxiv. 21. But tothe
Messiah is ascribed not merely sitting beside or
in presence of the all-ruling God, but sitting at
His right hand. The former expression would
have designated Him only as theoeratic ruler;
as David, after the removal of the ark of the
covenant to Mount Zion, had his throne in im-
mediate proximity to the throne of Jehovah.
But the Jatter elevates Him above every spe-
cies of principality and dominion to partici-
pation in the divine majesty itself. The his-
torical incidents in which this typical Psalm had
birth, stand connected apparently (ver. 5 ff.) with
the victory of David over the Syrians and Am-
monites. But the promise of the elevation
spoken of (ver. 1) appears as an oracular or
prophetic utterance (QN3) of Jehovah, whose
fulfilment is still in the future (ver. 4), and is
directed to the Lord of the minstrel ΟΣ ἽΝ,
my Lord); we are, therefore, entirely justified
in assuming a widening of the prophetic view
beyond the historical and typical incidents, and
in finding in the ‘‘ Lord” not the David sung by
the people (Ewald), but the Messiah whom David
recognized as at once his Lord and his Son
(Matt. xxii. 41 ff.) ; especially as this king, whom
the people, born like dew from the womb of the
morning, clad in sacred garments, are to follow
into the conflict (ver. 3), is not merely to conquer
His enemies upon the whole earth (ver. 6), but
as priestly king (ver. 4), is to stand in a relation
(to be hereafter more fully considered), such ag
could be predicated of no historical ruler of Is-
rael. The custom of setting the foot on the neck
of a conquered enemy, belongs to earlier Israel,
Josh. x. 24; 1K. v.17. To later Greek belongs
ὑποπόδιον, and the frequent Hellenistic formula
ἐκ δεξιῶν which implies the rising conspicuously
above that which is on the right hand.
Ver. 14. Are they not all ministering
spirits, e¢c.—In this summing up of the series of
thoughts developed from ver. 4, the emphasis lies
partly on πάντες, all, which includes even the ange-
lic leaders, partly on λειτουργικά, which designates
these spirits as standing in sacred service. For the
term points, not in a general way, to service ob-
ligatory by virtue of public office, but specially
to that connected with the public Levitical wor-
ship, Ex. xxxi. 10; Num. iv. 12, vii.5; 2 Chron.
xxiv.14. Hence also the Rabbins frequently
designate certain angels as FLY ST ISN 2. No
allusion to the heavenly sanctuary can be inferred
from the choice of the expression: it simply re-
fers back to v. 7. The Pres. Part. ἀποστελλόμενοι
habitually sent forth, commissioned, brings out the
proper characteristic of the angels, or that
habitus, that habitual form of action, which
springs from their nature, and corresponds to
their destination. The term διακονία refers not
directly to their rendering service to men; (for,
apart from the fact that the angels are not
placed in subordination to men, the construction
would require the Dat. τοῖς μέλλουσι (Acts xi. 29;
1 Cor. xvi. 15), but to the ministerial relation in
which they stand to God, and in which God em-
ploys them for the good of those who are to in-
herit the salvation procured by His Son. This
special signification of σωτηρία (though without
the article) is implied alike in the context, and
in the verb κληρονομεῖν, inherit. It implies neither
deliverance from danger in general (Michael.,
Schleusn., Bohm., Kuin.); nor again the actual
conferring of eternal salvation upon its inheritors
through the ministrations assigned by God to
the angels (Liin.); but simply the proper office of
the angels, as those whom God sends forth for
the benefit of godly men. The term σωτηρία,
employed in designating this salvation, presup-
poses a deliverance from ruin wrought by ‘the
hee God and our Saviour Jesus Christ.” Tit.
ii. 18.
DOCTRINAL AND ETHICAL.
1. God has not merely communicated His word
to the prophets in the manifold forms of His re-
velations of Himself: nor has He merely im the
prophets and by their mouth spoken formerly to
the fathers. He also speaks to us in Holy
Scripture. The development of the precise doc-
trine of inspiration is yet a problem for the~
ology ; but the church has to confess that in the
Holy Scripture she hears God Himself speak,
and that she feels herself bound, in all that re-
spects salvation, to adhere implicitly to the Word
of God as uttered in the Scripture.
2. The old canon of Scripture interpretation :
Novum Testamentum in vetere latet ; Vetus Testamen-
tum in novo patet, springs from a correct apprehen-
sion of the true essential relation of the two parts
of the economy of salvation. The sacred writers
constantly emphasize the divine purpose, as that
which determines the events of history ; yet this
‘CHAP. 1, 5-14.
41
not formally as mere purpose, which might seek
its end irrespective of the course of things; but
as that divine determination, which of itself, in a
concrete manner, brings about its result. When
this determination is prophetically uttered, this
prophetic word is an expression of the divine
counsel, thought and will, which is already
stamped with the impress of human history, but
primarily as but a form, which awaite in the fu-
ture its ultimate fulfilment, and reaches this by
an actual carrying out in history of the divine pur-
pose. The historical facts which gradually lead
to this final and proper fulfilment of prophecy,
bear, for this reason, a typico-prophetic character.
They represent typically, and for precisely this
reason, but partially and defectively, the idea
that is to be realized ; yet they must be regarded
as evidences of its truth, and of its infallible and
already incipient realization. They are inter-
woven with historical conditions which as yet
contain no adequate realization of the divine
thought. It might hence be half suspected that
nothing but the caprice or the unwarranted fan-
cies of a later time had discovered this relation
of purely historical facts, or of earlier oracular
utterances, to those later events which they typify
and predict. Unquestionably, too, we are war-
ranted in insisting on the historical foundations of
prophecy, and on its direct reference to imme-
diate events, as against an unhistorical and, as
it were, soothsaying prophecy. But the exaggera-
tion of this feature leads toa mode of dealing
with events which knows no prophecy, to a his-
tory with no positive divine guidance and con-
trol, with no real ideas, with no true future of
redemption. The New Testament writers, on
the other hand, see bursting through these en-
veloping folds of history the germs and tenden-
cies of divine ideas, and, in their illustrative
citations, mainly exhibit the symbolical facts, in
a direct and immediate application to the fulfilment
already effected through Christ. Hence they,
on the one hand, neither take the facts and
statements of the Old Testament, in their origi-
nal import as referring to immediate events, nor
on the other, put upon them an allegorical and
mystical interpretation, which rests upon no
sure basis; but so interpret them that they ap-
‘pear as members of that system of divine ideas
and acts, by which, in the progress of revelation,
the original Gospel which announced ‘the seed
of the woman,” is gradually, step by step, an-
nouncing and accomplishing itself until its final
and complete fulfilment in the coming of the Son
of God in the flesh. The occasional use of Rab-
binical forms of citation and modes of interpre-
tation in no way destroys this essential relation,
but stands connected with the national position
and special culture of the respective writers:
compare (from earlier times) Anpr. KesLER
de dictorum V. T. in N. allegatione 1627; also in
‘HacKspan dispp. theol. et phil. sylloge, p. 563
sq.: Oporinus, demonstratio N. f. ex. V. T. p. 60
sy , and Surenuusivs, Βίβλος καταλλαγῆς, m quo,
secundum veterum theol. Hebr. formulas allegandi
et modos interpretandi, conciliantur loca V. in N. 7.
allegata, Amst. 1718. τ
8. The true and perfect deity of Jesus Christ is to
be proved a. from the name “' Son of God,” be-
stowed on Him in an exclusive sense, and as de-
signating ἃ specific relation, which, along with
essential unity, points to a hypostatical distinction
of persons, for which reason He is also directly
called “‘God:” ὁ. from His works of creating, up-
holding, redeeming, governing, and renovating
the world: ὁ. from'the perfection of the metaphy-
sical, intellectual and moral attributes involved
in that specific relation to God, and attesting
themselves in all these several spheres of action :
d. from the adoring worship which belongs to
Him, and is rendered Him even by the Princes
among the heavenly angels, a fact which, within
the sphere of the monotheistic faith, is of the
utmost significance.
4. The doctrine of the eternity of the world is
equally to be repudiated with that of its future
annihlation. Its trunsformaticn into a new and
nobler form of existence is efiected by means of
the same Lord through whom it was created, and
that according to divine purpose and will, so that
its destruction alsois to be referred to no exhaus-
tion of originally supplied powers, wrought by
age and the natural decay of years, nor to any re-
gularly recurring cycles of revolution, by which,
at definite intervals and according to unchange-
able laws, creation is resolved into its elements,
and again remoulded into new forms and com-
binations for other destinies.
6. The anticipated reintroduction of the First-
born into the inhabited world forms the goal of
the ways of God in history, and promises a reve-
lation of glory to which, in hope and faith, we
are to look ; which, in the patience of the saints,
we are humbly to await, and for which, in the
sanctification of our persons, as children of God
born anew to be brethren in Jesus Christ, and
called to be fellow-heirs with Him, we are
earnestly to prepare, that we may join the ador-
ing worship of the angels.
6. The invocation of angels, as ministers to
our need and mediators of salvation, is no less
irrational and absurd, than the denial of their
existence and of their employment in the service
of God for the benefit of the heirs of salvation, is
unscriptural. The position here assigned to them
excludes any rendering to them of worship, and,
on the other hand, their spiritual nature remits
to the province of imagination and art all sensi-
ble representations of their form; while yet their
employment in the service of God renders pos-
sible their transient appearance and agency on
earth in the most various forms.
7. The means which God employs for the pro-
tection and support of the pious in this wicked
world, are numerous in proportion as He is un-
fathomable in wisdom, unlimited in power, and
inexhaustible in love. Besides the forces, crea-
tures, and instrumentalities, which belong to
the sphere of earth and human action, He has
equally at command, for the exigencies of even
our temporal life, heavenly and angelic agencies,
and that in unmeasured abundance and untold
variety.
8. The establishment of the Kingdom of God on
earth in the form οὐ a kingdom of grace under
the regal dominion of the Messiah, who, after
accomplishing the mission assigned to Him be-
low, is now forever exalted above all powers to
the throne of God, is, on the one hand, a fulfil-
ment of the Messianic prophecies; on the other,
42
THE EPISTLE TO THE HEBREWS.
a preparation for the consummated dominion of
God over all the world, and itself again a pro-
phecy of the kingdom of glory. The Curisto-
cracy is the fully unfolded, world-embracing form
of the THEocRAcy; and in His consummated
glory the Exalted One becomes, for all eternity,
the medium of that communion with God which,
as the Humiliated One, He originally procured.
«The language, ‘Sit at my right hand,’ means, in
a word: exalted highly aad placed as glorious
King—not over the towers of Jerusalem, nor
over the empire of Babylon, Rome, Constantino-
ple, or the entire earth—which were indeed a
great power ;—nay, not over heaven, stars, and
all that our eyes can behold, but exalted to a
power far higher and wider. Seat thyself—such
is His language—beside me on the lofty seat
where I sit, and be equal to me. For by sitting
beside Him, he means not, sitting at His feed, but
at His right hand, in the same majesty and
power with Himself, which is nothing less than
a Divine power” (Luth. at Ps. cx.).
HOMILETICAL AND PRACTICAL.
The consolation of the Church of God in
troublous times is: 1, God’s words of encourage-
ment in the Holy Scripture; 2, the Government
of Jesus Christ on the throne of God; 3, the in-
heritance of blessedness to which it is destined.—
The right which Jesus Christ has to us as, a. our
Creator; 6. our Saviour; c. our Ruler.—The
worship which we owe to Jesus Christ: 1, on the
ground of the Divine command in the Holy
Scriptures; 2, after the example of the heavenly
spirits; 8, as citizens of the Kingdom of God.—
What summons us Christians ceaselessly to
living gratitude to God? 1, the destination to
bliss, which God’s word vouchsafes to us; 2, the
protection which He bestows upon us by powers
and servants sent forth from heaven; 3, the
gracious aid which He renders to us in the
Church of His Son.—The dominion which Jesus
Christ exercises: 1, in its character, a. as a
Divine dominion; ὁ. for the conquest of the
world; c. by employing the powers and resour-
ces of the heavenly realm; 2, in its establish-
ment by His peculiar relation, a. to God, as
Son; ὅ. to the world, as Lord of all things: c¢. to
the Church, as Saviour.—The high dignity
which we Christians have: 1, as children of
God, who are ransomed from the perishable na-
ture of this world; 2, as brethren of Christ,
who, as First-born, sits upon the throne of God;
8, as heirs of blessedness, for whose good angels
are sent forth in the service of God.
Von Boaatzky:—As God has anointed Christ
for His threefold office, so are we also anointed by
Christ with His Spirit: 1, that as priests of God,
we may offer up ourselves, and pray for one an-
other; 2, that as kings, we may conquer all our
enemies; 3, that in the fellowship of the prophetic
office of Christ we may teach and admonish one
another.—Laurentivus :—Eternal life is an in-
heritance, and is thus not obtained by works.—
If the holy angels minister to believers, how
shall not one believer much more minister to his
fellow ?—Hitter:—The Church with which the
Lord would betroth Himself in faith, had, in the
word, the plighted vow of His eternal love and
truth; in His Spirit the bridal pledge, and in the
shadowy rites, the image and portrait of its King.
—The Sacred Scripture is God’s testimony of His
Son, a. who will come into the world; ὁ. who
has come into the world; c. to bless and save sin-
ners.—This testimony of Scripture must be
believed, a. because it is a testimony; ὁ. because
it is God’s testimony ; 6. because it is such a tes-
timony of the Son of God.
Rizcer:—The more righteously a kingdom is
administered, the greater is its permanency.—He
whose heart God inclines to righteousness, and.
whom He inspires with a disposition to hate un-
righteousness, even though it may find a lurking
place, as it will, in his own members, is by the
one rendered fit for the inheritance of (God’s
Kingdom, and by the latter gains enlarged space
for the Spirit and its glad anointing.—As from
the beginning of the ways of God in the creation,
so also from the goal and end in which all will is-
sue in the ultimate deliverance and renewal of
the creation, we can derive much that appertains
to the glory of the Son of God.
SraRKE:—As we mortals have a changeful
nature, not only material, but immaterial, which
latter, in the waste and repair of sense, must ex-
perience daily an ever increasing change, we
should strive all the more industriously after the
true unchangeableness which Christ has brought
to light by His Gospel, 2 Tim. i. 10.—God
changes neither in His being nor in His words ;
hence we can securely commit ourselves to
Him.—Christ, the Son of Man, is truly exalted
upon the throne of God. If thou wilt not be-
lieve this, thou wilt hereafter see and experience
it to thine eternal sorrow, Ps. ii. 12.—Are the
holy angels servants whom God sends out for
our service? How, then, should we stand in
fear of them, thank God for their protection,
and in genuine holiness of heart render ourselves
worthy of it?—High honor of believers that they
are ministered to by Thrones, Principalities and
Powers! Praise God; grieve not the angels;
lead an angelic life, and thou wilt be borne by
the angels where thou wishest eternally to be,
Luke xv. 10; xx. 36.
Spener:-—From the Sonship of God and re-
generation comes all the blessedness which we
receive ag an inheritance, Rom. viii. 16; Gal. iv.
7; Acts xx. 82; xxvi. 18.
Hevsner:—Christ is the most blessed King.
The earthly prosperity of worldly rulers bears
no comparison with the heavenly delight which
Christ, as the exalted Son of God, enjoys. He
enjoys the bliss of being in most intimate com-
munion with God, and of being loved and adored
by hosts of ransomed souls, by all spirits. —The
whole spirit world is a realm of servants of God.
A ruler without subjects possesses no kingdom.—
The pious are protegés of heaven, of the angels.
Both are one under Christ.
Strer:—Where remain the thrones of all
kings on earth amidst the revolution of things,
at the end of the days? They are swept away
and removed; but the Divine throne of the One
Anointed above all anointed ones continues and
stands unto eternity. Where in the hands of
sinful men is there a sceptre of sovereignty
whose honor has not been in some way stained
with unrighteousness and error? But the
CHAP. IL. 1-4. 43
gracious and peaceful sceptre of the One Right- [Owen :—« Whatever our changes may be, in-
eous and Blessed is truly a sceptre of rectitude. | ward or outward. yet Christ, changing not "our
—The Son rules on the eternal throne of God, | eternal condition is secured, and relief provided
Himself God and Lord: the spirits and personal | against all present troubles and miseries. The
powers of heaven serve as creatures. The Son immutability and eternity of Christ are the
has taken His seat in the reassumption of His| spring of our consolation and security in every
original Divine power; the angels are sent forth | condition. Such is the frailty of the nature of
from His and the Father’s seat. They are those| man, and such the perishing condition of all
who perform priestly ministration in all their al-| created things, that none can ever obtain the
lotted activity and service. He is and remains | least stable consolation but what ariseth from an
without end of years, the Lord whom they | interest in the omnipotency, sovereignty, and
adoringly serve. eternity of Jesus Christ’’].
Til.
Warning exhortation to give heed to the revelation that has been brought to us through se
extraordinary a mediation. ,
Cuaprer II. 1-4.
Therefore [For this reason, διὰ τοῦτο] we ought? [it is necessary, δεῖ] to give the more
earnest heed to the things which we have heard [to the things which were heard, τοῖς
ἀχουσθεῖσε], lest at any time [lest haply, lest perchance, μήποτε] we let. them slip [flow
2 by or drift away from them]. For if the word spoken by [through, διά] angels was
[became, proved, ἐγένετο] steadfast, and every transgression and disobedience received
3 a just recompense of reward; How shall we escape, if we neglect [after neglecting,
ἀμελήσαντες] 80 great [a] salvation; which at the first began to be [was originally] spo-
ken by [through, διά] the Lord, and was confirmed unto [for] us by them that heard
4 him; God also [jointly] bearing them witness, both with signs and wonders, and with
divers miracles [acts of power, δυνάμεις, and gifts [distributions] of the Holy Ghost,
according to his own [his αὐτοῦ] will?
1 Ver, 1.—[Set, not moral necessity, we ought; but logical, we must, ἐξ 7s necessary.—tois ἀκουσθεῖσιν, historically, to
the things which were heard when God ἐλάλησεν spoke in bis Son.—prjmore not, lest at any time (as Moll: nicht jemals),
but, lest perchance, lest haply as ch. iv.1; Matth.iv.6, vi. 25. So Del. and De Wette, nicht etwa; so Alf. and Bib. Un.
haply. Wordsworth both here and ch. iv. 1 neglects it in his rendering.—mapappvamueyv 2 Aor. Subj. Pass. might be
rendered figuratively to slip away from, but not possibly “to let slip, as if causative. Here better to flow by, or, aside
From, to drift by, or, away from. Alf.: “to flow past or aside,” “deflect from a course,” and hence “be diverted.” Moll,
with many others, vorbeigestromt werden, to be drifted or swept by.
Ver. 2.---διὰ ἀγγέλων not by angels as agents as if ὑπὸ ayy.; but through, by means of angels, as instruments (&:4).—
ἐγένετο, became proved itself; not was, as Eug. Ver. Ν
er. 8.—So also διὰ κυρίου, through the Lord, God the Father being conceived as the supreme agent.— διὰ τῶν ἀκου-
Vv
σάντων, through them that heard him, with still the idea of intermediate agency.—avrod, his, not the reflexive aitod—=
ἑαυτοῦ, his own, viz., will (θέλησιν).---Κ.1.
a necessity lying in the very nature of the case,
and whose observance is imperatively binding
PSRGETICAL AND RETICLE upon us, to direct and yield up to it our persons,
Ver. 1. For this reason it is necessary. | Acts xvi. 14 (προσέχειν ἡμᾶς, with a correspond-
—For the term Gospel (εὐαγγέλιον) our author | ingly heightened devotion (περισσοτέρως), fre-
employs here, after the periphrastic style of | quent with Paul, and not, as affirmed by Bleek,
Luke (who employs the term εὐαγγέλιον only | unknown to the classics, but found [Del.] Drop.
Acts xv. 7; xx. 24), the term τὰ ἀκουσθέντα, the | Sic. XIII. p. 108; Aruen., V.,p.192f.). For the
things which were heard, as referring not so imme- διὰ τοῦτο, on this account, so points back to the
diately to the subject-matter of the Gospel, as to | preceding exhibition of the glory of the Media-
that special form of announcement which stands | tor of the New Testament revelation, as to fur-
distinguished above all other methods of revela-| nish a basis for that warning admonition to
tion. The Gospel would demand and deserve at-| fidelity of faith, to which the author’s anxiety
tention in whatever manner it might have found | for his readers leads him at this early stage of
utterance in words, and addressed itself to our|the Epistle. Ifthe required heed and devotion
ears. The transcendent preéminence, however, | are withheld, then must follow the fearful con-
of the mode of its historical introduction, creates | sequences, which, as shown by the μήποτε, the
44
THE EPISTLE TO THE HEBREWS.
author would fain avert from his readers.—
dest we be swept, or drift by (παραῤῥυῶμεν, Lachm..
Tisch., is 2 Aor. Subj. Pass.). Drift. by what?
Not by the sure harbor of eternal blessedness—
which were only properly a consequence—but
by that which is heard. Here again, however, it
is not to be understood of forgetting the mere words,
which would be a meaning quite inadequate to
the gravity of the passage; nor of drifting by
the salvation contained in the Gospel, which is
correct, indeed, as to the substance of the
thought, but overlooks the specific demands of
the context. It is rather that firm hold or hold-
ing-point, proffered in the Gospel, and which
conditions our attainment of salvation. This
those lose who do not yield themselves up per-
sonally to that which is brought to their hear-
ing, and are then carried away from the Gospel,
and as it were swept by the salvation which is
in it not merely announced, but actually held
out and communicated to believers, and are thus
without stay or anchor, borne on by the stream,
‘‘as a ship before her landing shoots away into
destruction.” (Gioss of LutHER).
Ver. 2. Por if the word which was spo-
ken through angels.—The supposition, which
the author shares with his readers, and which
he makes the basis of his reasoning, @ minori ad
majus, is the two-fold one, 1. that the Mosaic
law is a word established by Divine authority,
and which hence is not only obligatory, but also
in earlier history vindicated its validity against
every objective transgression (παράβασις), and
subjective neglect (wapakoy, refusal to hear), by
corresponding retribution; 2. that it was given
through the intervention not of the Divine Mes-
siah or Son, but only of angels. This angelic
agency, however, finds no mention at Ex. xix. in
connection with the legislation of Sinai, and also
at Hebr. ii. 19, only a Divine φωνὴ ῥημάτων, voice
of words is mentioned in distinction from the ac-
companying natural phenomena. For this rea-
son Dorsch, Calov, Schéttgen, Carpzov and
Semler, have referred the passage to such reve-
lations as Gen. xix. 26, in which angelic agency
is actually mentioned, exclusively of the law;
while again D. Heinsius and G. Olearius, seeing
that λόγος here must refer to the Mosaic law,
have regarded the ἄγγελοι as referring to human
messengers. But for the existence of the belief
that the law of God was given to Moses by the
mediation of angels, we have as testimonies Jo-
ΒΒΡΗ. Antig. Jud., XV., 5, 38, and Carmina Sa-
manit., 4d. Gesen. IIT. 8; 1V—8, 11, and particu-
larly Acts vii. 53, and Gal. iii. 19. The tradition
itself seems to have its biblical origin in the
obscure words of the Song of Moses, Deut.
xxxili. 2: “And thou from holy multitudes,”
scil. didst come forth, where the LXX. make ex-
press mention of angels; as also in Psalm lxviii.
composed in the time of Solomon, in which at
ver. 18 the entrance of Jehovah into Zion in the
midst of the myriad chariots of His angels, is
compared to His descent upon Sinai. We must
guard, however, against restricting this angelic
agency to the Angel of the covenant, who acted
as Mediator of the most distinguished revelations
of God in the Old Testament; for here the word
is plural (dv ἀγγέλων). The classical ἔνδικος is
found elsewhere in the New Testament only at
Rom. iii. 8. For the simple μεσθός wages, or the
classical μισθοδοσία, giving of wages, stands here
the more full-sounding [indeed more intrinsi-
cally emphatic] form μισθαποδοσία rendering, or
paying of wages; here the term is used in a bad
sense, while at ch. x. 85; xi. 26, the requital is
not that of punishment, but of approving reward.
Ver. 8. How shall we escape—salva-
tion ?—The future ἐκφευξόμεθα stands in refer-
ence to the final judgment: we need not, how-
ever, (with Heinrichs, Steng., Ebr.) supply any-
thing from y. 2; but simply take the expression
as at ch. xii. 25; 1 Thess. v. 3, technically and
absolutely. The Aor. Part. ἀμελήσαντες specifies
the act which must have preceded and deter-
mined the impossibility of escape. This utter
and complete impossibility (πῶς) of escape lies
in the fact that precisely we (ἡμεῖς), who live in
the time of salvation, have to do with a salva-
tion of such transcendent excellence (r7Accatry¢
owtypiac)=talis tanteque salutis, as that now
under consideration.
Which being originally spoken through
the Lord, etc.—The clause commencing with
ἥτις (quippe qu) is not designed to show that
which grows out of the nature of ‘‘so greata
salvation,” (Thol.); nor to exhibit the great-
ness of this salvation in the exalted character
of its Mediator (Del.); but to illustrate the senti-
ment of the entire passage. The contrast be-
tween the mediation accomplished by the Lord,
and that effected by angels, forms but a part of
the Gospel claim to attention. A second con-
trast is found in the fact that it is not merely
commands (Theod. Mops., Liin., Del.)—we must
add that it is not merely promises—which con-
stitute the subject matter of the announcement,
but salvation itself. Still we are not therefore
authorized in saying (Ebr.) that the law was
barely a word: the Gospel, on the contrary, isa
deliverance, a redemption, an act. The empha-
sis lies here, not as at Titus ii. 11, on the fact
that ‘the grace of God which bringeth salva-
tion” has been manifested in the world, but that
the salvation, after having had its proclamation
commenced and inaugurated by the interven-
tion of the Lord the Saviour Himself, has, through
immediate ear-witnesses, taking a sure place in
history, been transmitted to us.
The link between σωτηρία, salvation, and the
βεβαιωθῆναι εἰς ἡμᾶς, established for us, is found in
the Word of Salvation (Acts xiii. 26, ὁ λόγος τῆς
σωτηρίας ταύτης), whose historical carrying for-
ward and perpetuation was no less marvellous
than its origin. Liinemann declines here to find
a contrast between a more remote and a more
immediate Word of God, on the ground that God
himself is the ultimate and supreme author, as well
of the Mosaiclaw as of the Gospel, and that the lat-
ter, as having originated διὰ τοῦ κυρίου is, in like
manner, an intermediate one ; while Ebrard and
Delitzsch maintain such a contrast on the ground
of the divine nature and equality of the Son.
Both are equally wide of the mark. For while διὰ
Tov κυρίου stands indeed parallel to dv’ ἀγγέλων, the
relation of intermediateness expressed equally
in both cases by διά, refers in this context not
to the intrinsic relation of God Himself to men
in His revelation, as being more direct through
the Son, more indirect through angels, but con-
CHAP. II. 1-4,
45
trasts the historical beginnings of the two Testa-
ments, as being inaugurated the one through an-
gels, and the other through the Lord Himself.
The author’s eye is directed not to the transcen-
dental, but to the Aistorical mediation, as shown
by the participial clause ἀρχὴν λαβοῦσα λαλ-
εἶσθαι διὰ τοῦ κυρίου, which also is no mere objec-
tive apposition to ἐβεβαιώθη (Ebr.)—as if the pro-
vince of the ear-witnesses was to vouch to later
readers for the fact that the Gospel had come
from the Lord Himself—but declares rather how
the σωτηρία has become matter of evangelical
proclamation, in which form it has had, through
the ministry of those who heard it, its sure
transmission to us.
Ver. 4. God also jointly bearing them
witness, eic.—The “confirmation” (βεβαίωσις)
implied in the verb is all the more decisive
and absolute from the fact that to the tes-
timony of the Apostolic word is added the ac-
companying and authenticating testimony of
God, John v. 31; Mark xvi. 20. This testimony
comes in acts which, as tokens of an invisible and
spiritual agency, are called σημεῖα, signs; as cle-
vated above ordinary and natural laws, and thus
exciting wonder and astonishment, τέρατα, prodi-
gies, wonders. Their close connection, expressed
by te καί, both, and, corresponds to the Hebrew
po ndip) Nipin: Ex. vii. 8. The mention
tion of these in this connection furnishes an irre-
fragable historical proof for the fact that not
merely in Corinth, but also elsewhere within
the sphere of Christianity, phenomena had ap-
peared, which could not be regarded as ἃ mere
heightening of natural powers, and that the
proclamation of the Gospel in Apostolic times
was accompanied by miracles. Asa special kind
of charismata appear the δυνάμεις also at 1 Cor.
xii. 10, which at once direct attention to the di-
vine agency required and imparted for the work-
ing of miracles, and keep their divine purpose
alive in the Christian consciousness. The posi-
tion of the words shows that πνεύματος ἁγίου is
not Gen. Subj. (Camero, etc.), but Gen. Obj. :
that κατὰ τὴν αὑτοὺ ϑέλησιν is to be referred only to
μερισμοῖς (De Wette), and neither (with Abresch,
Béhme) to the whole clause, nor (with Bleek)
to ποικίλοις μερισμοῖς; and that αὐτοῦ belongs
not to rv. ἁγίου (icumen. Carpz.) but to ϑεοῦ. God
communicates the Holy Spirit to believers, yet
to no individual one of these His entire fulness,
and the distribution takes place in each special
appropriation, according to His will and pur-
pose. The Hellenistic ϑέλησις, Pollux v. 165 calls
ἰδιωτικόν.
DOCTRINAL AND ETHICAL.
1. With the dignity of the New Testament
Mediator, and with the greatness of the salva-
tion which is proffered by Him in the Gospel,
stand in corresponding relation the heaviness of
the responsibility of the hearers of the Gospel,
and the certainty of the condemnation of its de-
spisers. ‘* The child owes a deeper debt than the
servant.” (Strer.) ‘‘Strictness and rigor of
judgment must standin relation to infinite grace:
the higher the grace, the heavier the punishment.
Disobedience tc Christ.is the thrusting away of
our own salvation.” (Hrusner.) The reason
lies in the fact that Christ came not to do uway
with and abolish the law, but to fulfil it, Matt.
v.17. ‘With heedlessness, disregard and de-
lay commences that which may end in the most
fearful plunge into unbelief, disobedience, and
their attendant judgment. Heedfulness, on the
other hand, is the stepping-stone to faith, obe-
dience, and the bringing forth of fruit in pa-
tience. What is more easily neglected, heeded
lightly and thrown behind us, than a word which
one hears? And yet how is, at the same time,
the seed snatched from the heart, from which
might grow faith and blessedness! But how
frequently also does this word of patience again
make its appeal to the heart!” (RizceEr.)
2. The Gospel is not merely in its subject mat-
ter, but also in its form, the most perfect revela-
tion of God. Salvation has not merely appeared,
and been introduced into the world by means
of the person of the Son of God and Lord of all
things—exalted as He is infinitely above the an-
gels—but has also, through the Lord Him-
self actually found utterance, and received,
through His holy and truthful lips, its initiatory
proclamation upon earth. ‘The strictness and
rigor of the Old Testament are but a shadow be-
side the severity of the New.” (QUESNEL. )
3. Not merely the establishment of Christianity,
but also its maintenance and propagution in the
world, are the work of the Lord. They stand
not merely under divine supervision and guid-
ance, but under divine agency, in which the
Father, the Son, and the Holy Spirit, take their
respective share. But we are called not merely
to a participation in the blessedness of salva-
tion, but also to codperation in this work of
God, in aid of its actual extension and carrying
forward in the world.
4. Christianity has not merely to do with the
knowledge and recognition of the truth, but
also preéminently with the procuring of salvation.
But how this is to be accomplished is, under the
arrangements of God, announced to us in His
word. Precisely for this reason the Gospel of
God has been supplied with the most efficient
powers, and with the strongest testimonies, and
demands of us personal devotion, alike in its ap-
propriation to ourselves, and in its propagation.
δ, The distribution of the gifts and influences
of the Holy Spirit inthe Church is made neither
accidentally nor arbitrarily, but in accordance
with the will of God. So also the authentication
of our testimony by accompanying signs. We
must, therefore, neither contemn the lesser and
more sparing gifts and signs, nor allow the
great, splendid and numerous tokens of such Di-
vine cooperation, to minister to envy, self-exalta-
tion and strife; but mindful of their oriyin and
design, strive to be found in their possession and
use, thankful, humble, industrious and faithfal.
6. Taking into account the character of the
recipients of our Epistle, this passage contains
an irrefutable testimony to the actual working of
miracles on the part of Jesus and the Apostles.
In bis appeal to this as a well known and un-
questioned fact, the author would have rendered
but the slenderest service to his cause, had its
reality been open to the slightest shadow of
doubt and questioning. Facts like these send to
46
THE EPISTLE TO THE HEBREWS.
ἃ common grave the mythological hypothesis re-
garding the history of Jesus, the naturalistic
explanation of the miracles, the denial of the
agency of the Holy Spirit, and the restricting to
purely historical factors the explanation of the ori-
gin of Christianity.
HOMILETIOAL AND PRACTICAL.
The obligation resting on us to give earnest
heed to the Gospel which has come to us through
Divine codperation. 1. How it is demonstrated:
a. by the greatness of the proffered salvation ;
bd. by the excellence of its original Bearer and
Proclaimer; 6. by our being placed in the
Church of Jesus Christ. 2. How it finds a
hinderance: a. in the skeptical spirit of our age;
ὃ. in the perversity of our own nature; 6. in the
temptations to apostasy from the Church. 8. How
God aids to its performance: a. by the impressive-
ness of His judgments ; ὃ. by confirming the truth
and power of the Gospel in history; 6. by
the imparting of His Spirit in His operations
and gifts.—In the Gospel alone we are to find a
sure means of resistance to the tide which would
sweep us to perdition; for these means are: 1,
originated by Christ; 2, confirmed of God; 3,
made efficacious to our salvation by the Spirit. —
With what have we, as preachers, most to do in
the proclamation of the Gospel: 1, to see that
we preach Christ as the Mediator of salvation to
all believers; 2, that our preaching of salvation
be found in harmony with that of the Apostles ;
8, that the testimony of God in manifold tokens
and proofs accompany and confirm our testi-
mony.—To what are we especially to give heed
in the hearing of the Gospel? 1, that we learn
from it the counsel of God for our eternal bless-
edness; 2, that we accept it as, in accordance
with the will of God, it has been brought to us by
a special economy of salvation; 3, that we sup-
plicate the assistance of God for our personal at-
tainment of the salvation that is proffered to us.—
It is the earnest will of the Lord that His Gospel
be: 1, reverently heard; 2, conscientiously
obeyed; 3, powerfully and efficiently spread
abroad.—By what we recognize the true mira-
cles of God in history: 1, they serve as signs
which accompany the word of His revelation,
and direct our attention to the sovereign sway
of God in the world; 2, they present themselves
as the witnesses of God’s pleasure in the procla-
mation of His word; 3, they evince themselves
to be effects of Divine power by their connection
with the gifts of the Holy Spirit.—We have no
other means of escaping the coming destruction
than by giving earnest heed to the Gospel: for
1, the Gospel is not an abrogation, but a con-
firmation of the Law; hence it, a. requires not
merely to be heard, but believed and obeyed;
and δ. prophesies of the coming destruction of
its contemners; but 2, the Gospel is not a repe-
tion, but a fulfilment of the law: hence it, a.
preaches in a sure way salvation in Christ; and
ὁ. is accompanied by God’s actual attestations to
its truth and power.
Srarke:—To whom much is given, of him
will also much be required. In the New Testa-
ment the light of revelation is much clearer and
more glorious than it was amidst the promises
and the types of the Old Testament. Bethink
thyself, thou who livest in the last time, to what
this pledges thee, Luke xii. 48; 2 Cor. vi. 1.—
Thou reader of the Holy Scripture, mark well
what thou readest, and give heed to the Divine
truths which therein are set before thee, since it
is God who speaks with thee; for otherwise thy
heedlessness will be sorely punished, Marth.
xxiv. 15,—The word of the Law has proved
steadfast, in respect of the powerful proofs of Di-
vinity, to wit, the numerous signs and won-
ders, which accompanied the giving of the Law;
2, in respect of the obligation which it involved
to faith and obedience to all the words, com.
mands and prohibitions of the Law; 8, in respect
of the promises which the Law communicated to
him who was obedient in faith, of which pro-
mises not one ever fell to the ground; 4, in re-
spect of the threatenings with which the law is
throughout enforced and confirmed.—God’s word,
alike Law and Gospel, is unconquerable; it may,
perhaps, be assailed, but cannot be overpow-
ered, Luke xvi. 17.—Ah, what blessedness is it
that we have the word from the mouth of God,
and our Saviour Jesus Christ Himself, confirmed
by so many signs and wonders! But precisely
according to the greatness of this blessedness is
the guilt and punishableness of the unbelief
which, notwithstanding this great certainty, still
doubts, John v. 88.—The Gospel leads us, in-
deed, also to our duties, which we have to prac-
tise toward God, our neighbor, and ourselves;
but the Gospel itself consists in pure blessed-
ness, in the recommending and actual proffering
of all the treasures which accompany salvation,
Acts xiii. 26.—Although we, perchance, may not
have heard the Son of God preach in person,
still this will in no way impair our salvation.
For even the author of this Epistle (whoever he
is), according to his own acknowledgment, had
himself not heard the Son of God, but been con-
verted by the Apostles who had heard Him,
Luke x. 18.—The Gospel is a doctrine of whose
Divine truths we may be convinced even ante-
cedently to, and without miracles; yet God, in
accommodation to the weakness of men, has ez
abundanti added miracles, partly to awaken the
needed attention, partly to strengthen the faith
already kindled, John xx. 80, 31.—The miracles
that have confirmed the Gospel, God has held
under His own control in respect of time, place,
persons, number, and kind and manner, Ps.
xxii. 18.
BERLENBURGER BIBLE:—God uses means for
our sakes, but we must ascend through the means
to their author, and observe the hand of God, so
that we may be able to conclude that this and
that is the work of God, and not of man. Under
the testimony of men, God’s procedure and joint
testimony are to be recognized, and not. to be
disjoined from it.—Down to our own day, it is
still a characteristic of ordinary conversions, that
God, the Lord, who gives richly, does it still in
measure, that man may recognize it as grace.
Lavrenrivs:—What in spiritual and Divine
things we have experienced, seen, and heard, we
must also announce to others, that in the hearts
of others the same may also be established.
Rampacu:—The contemners of the Gospel
will be more sorely punished than the transgres-
CHAP. II. 5-13.
47
sors of the law, as they have less excuse for
their unbelief.—He who has done evil, seeks to
escape judgment, but from the judgment of God
there 1s no escape.—Miracles are 1. no mere
matters of accident, but spring from the eternal
counsel and purpose of God, to glorify His Son
and His Gospel, Johnix. 3. 2. They are wrought
of God’s free will, according as on special occa-
sions it has seemed to Him good. 1 Cor. xii. 11.
STEINHOFER :—Attention to the preached word
is most powerfully urged upon us by the impor-
tance 1. of the person who has spoken to us of
such things; 2. of the subject-matter which is
thus revealed and tendered to us —The proofs
which formerly confirmed this word, have, in the
lapse of time, lost none of their power.—We de-
sire no other Gospel—as, in fact, there is no
other—than that which we have heard from Him,
and have believed.
Pain. Marry. Hann:—Reasons for attention
to the Gospel: 1. The Lord has spoken; 2. the
word speaks of pure salvation; 8. it has been
sealed by Divine testimony.
Rircer:—To refuse to give heed to the coun-
sel of God for our salvation in the Gospel, is a
heavier crime than to violate His law. In the
case of the law, it is a cannot, of the Gospel, a
will not.
HeEvsner :—Disobedience to Christ is a thrust-
ing away of our own salvation.
Kivuce:—The nobler the hope, the more ear-
nest the sanctification.
Fricke:—As a kernel in the shell lies our
whole salvation in the words of Christ. They
are all fraught with meaning; here is sal-
vation: hear and embrace!—The additions to
the word, which salvation furnishes to us, God
gives neither according to reckoning, nor ac-
cording to desert, but according to His will.—
What takes place in the kingdom of Christ, will
always bear Christ’s impress upon it.
[Owen :—Diligent attendance unto the word of
the Gospel, is indispensably necessary unto per-
severance in the profession of it.—The profession
of most of the world is a mere non-renunciation
of the Gospel in words, while in their hearts and
lives they deny the power of it every day.—If
the ministration of the Gospel be not looked on
as that which is full of glory, it will never be
attended unto.—The word heard is not lost
without the great sin, as well as the inevitable ruin,
of the souls of men.—It is meet that the Gospel
should be armed with threatenings as well as
promises.—A sceptre in a kingdom, without ἃ
sword—a crown without a rod of iron, will
quickly be trampled on.—The threatenings of
future penalties on the disobedient, are far more
clear and express in the Gospel than in the
Law].
IV.
The exaltation of Jesus above the Angels, is not disparaged by His earthly life, which rather
effects the elevation of humanity.
Cuapter II. 6-13.
5 For unto the angels hath he not [For not unto the angels did he] put in subjec-
6 tion the world to come, whereof we speak [are speaking].
But one in a certain place
testified, saying, What is! [a] man, that thou art mindful of him? or the [a] son of man,
7 that thou visitest him?
Thou madest him a little lower than the angels; thou
crownedst him with giory and honor, and didst set him over the works of thy hands
8 [om. and didst set him over the works of thy hands]?: Thou hast [didst] put all things
in subjection under his feet.
For in that he put all in subjection under him, he left
nothing chat is not put [in subjection] under him. But now we see not yet all things
9 put under him.
him who
[on account of his]
But we see Jesus, who was made a little lower than the angels [but
has for some little been made lower than the angels, Jesus, we see] for the
suffering of death, crowned with glory and honor; that he by the
For it became him, for
in bringing [as one who brought]
to make the captain of their salvation perfect through sufferings.
For both he that sanctifieth and they who are sanctified are all of [from] one: for which
cause he is not ashamed to call them brethren, Saying, I will declare thy name unto
my brethren, in the midst of the church [congregation] will I sing praise unto thee.
10 grace of God? should [might] taste death for every man.
whom are all things, and by whom are all things,
many sons unto glory,
11
12
13 And again,
I will put my trust in him. And again, Behold I and the children which:
God hath given me [that God gave to me].
26
44
THE EPISTLE TO THE HEBREWS.
1 Ver. 6.—Tho reading τίς ἐστὶν (Lach. Ed. Stereot and Bl.) is not sufficiently supported. 5
2 Ver. 7.—The lect. rec. Kal κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου, deemed spurious
by Mill, bracketed by
Lachman, cancelled since Griesbach, is a gloss from the LXX. ‘he author has omitted it in citation ws unnecessary to his
purpose.
It is found, however, in the original text of Cod. Sin.
8 Ver. 9.—The reading χωρὶς θεοῦ, without, or apart from God (instead of χάριτι θεοῦ), preferred by Orig. and Theod.
Mops., known by Jerome, made use of by Ambr., Fulgent. and Vigil. Thaps., strongly insisted on by the Nestorians, defended
by Beny., Ebr., etc., is found only in Cod. 53 (Grieab.) of the 9 or 10 Cent., and Cod. 67 of the 11 or 12 Cent., aud in the latter
only on the margin. [For χωρὶς θεοῦ, which Theod. Mops. and Ebr., find eminently in place, no natural and appro-
priate meaning can here be fuund; while χάριτι θεοῦ, which Ebr. denounces as flat and uncalled for, is eminently to the
writer’s purpose, as commending the arrangement which involved the crucifixion of the Messiah, as one called for and
originated by the grace of God. It would’ seem probable that χωρὶς θεοῦ may have originally been placed on the margin
opposite ver. 8, limiting the expression, “he left nothing unsubjected to him ”—‘ except God,’ after 1 Cor.
a subsequent copyist, misled by the resemblance of χωρὶς θεοῦ to χάριτι θεοῦ, substituted it in the text.
xv. 27, and that
At all events ita
history is curious, but the internal evidence is decisively against it.—K.].
(Ver. 5.--ob yap ἀγγέλοις, for not unto ungels-=it is not to angels that he subjected, etc.
᾿Αγγέλοις without the Art.,
88 marking not the individuals, but the class, and emphatic in its position --ὑπέταξεν, he subjected, Aor.; not, hath sub-
Jected.—tHv οἰκουμένην. here are three words commonly rendered, world: 1. Κόσμος properly the world asa harmoniously
adjusted and orderly system of things; this is never used in the phrase, the “ world to come;” 2. αἰών, uge, duration of time,
and hence the world ag constituting a particular period of time, or age; so common
αἰὼν ὃ μέλλων, the coming or future age or world ; ἃ. ἡ οἰκουμένη (γῆ), the world as a local
a more concrete character than is expressed by αἰών.
ly ὁ αἰὼν οὗτος, this age, this world, and
lity and as inhabited ; the world in
Ver. 6.---τί ἔστιν ἄνθρωπος. De Wette, Del., Alf. render as=é ἄνθρωπος, man, collectively, as Eng. Ver.: Moll and
Liin. a man, individually, which accords better with the absence of the article. ᾿ ἌΝ
Ver. 7.—Bpaxv τι, some little, in the Hebr. text, and in the citation, ver. 7, in relation to man, is “a paululum of de-
gree;” in its application by the author to Jesus, ver. 9, it becomes a “ paululum of time,” Del., contrasting his temporary
humiliation with his permanent exaltation.
Ver. 9.—éra τὸ πάθημα τοῦ θανάτου, on account of his suffering
of death, referring forward to ἐστεφ, crowned. The
Eng. ver. “for the suffering,” etc., suggests an erroneous reference, or is at least ambiguous.—For the general construction
g ( g; » SUSE
of ver. 9 see exegetical notes.—K.].
EXEGETICAL AND CRITICAL.
Ven. 5. Por not unto angels did He putin
subjection the coming world of which we
are speaking.—The ydp refers not back to ch. i.
18 (de W.), nor in form to the preceding exhorta-
tion, while, ἐπ fact, introducing an entirely new
thought, parallel to the preceding, vzz., that in
the Son humanity is exalted above the angels
(Ebr.). Nor does it introduce the ground on
which the author has assigned to the revelation
made through the Son a so much loftier position
(Thol.), but rather the ground for the earnest ex-
hortation to personal devotion to the system of
salvation revealed through the Son. Jewish
conceptions assigned to the angels a share, not
merely in the giving of the Law, but also in the
government of the world, and especially in in-
fluencing the events of history. It is uncertain
whether Ps. lxxxii. has such a reference; but
the LXX., in rendering the obscure words, Deut.
xxxii. 8 (that God, when He fixed the heritage
of the nations and separated the children of men
Ὁ from one another, fixed the limits of the nations
. according to the number of the sons of Israel),
makes the division to take place according to
_ the number of the angels of God. In the following
verse it is then said that the people of Israel are
the portion of Jehovah Himself. The same idea
is found, Sir. xvii. 17, and with many Rabbins,
who, on the ground of the list of nations, Gen.
«x., assume for the seventy nations seventy an-
gelic heads and rulers, while Israel, excepted
from the number, is the special and privileged
people of the Supreme God. At Dan. x. 18, 20;
xxi. 12, however, we find the representation that
the Jews also have such an angelic prince, who
takes in charge this people as against the guar-
dian angels of other nations; and at Tob. xii. 15,
the seven archangels are regarded as the angelic
protectors of the covenant people; and at Dan.
iv. 14, the fate announced to Nebuchadnezzar is
indicated as the decision of the ‘‘Watchers,” and
the decree of the “Holy Ones.’ From these
passages is explained the mode of expression
there employed, in regard to which we may also re-
wollect that the LXX. render the designation
of the Messiah, Is. ix. 6, (3PU3N)- according to
the Cod. Alex. by πατὴρ τοῦ μέλλοντος αἰῶνος,
Father of the coming age. For it is not a mere
absolute futurity which is meant (Theodoret, Gc.,
Grot., Schulz), but the Messianic world (Calv.).
And the order of the words, too, shows that the
contrast is not between the future and the pre-
ceding world (Camero, Β].), but, as indicated also
by the absence of the Art. with ἀγγ., between
angelic existences and man, to which latter class
the Messianic King sustains a relation entirely
unlike that which he bears to the former.
Ver. 6. But some one testified in a cer-
tain place.—Here is not the commencement of
‘a new section (Heinr.), but the adversative dé
subjoins a contrast to the idea referred to and
denied in the preceding clanse, and over against
that idea presents in a contrast indicated by its
Scriptural citation, the real nature of the case.
The indefiniteness of the form of citation (πού,
somewhere) , occurring also with Philo, (Carpz.),
and with many Rabbins (Schéttg.), implies not
that, as against the inscription which refers the
Psalm to David, the author would ascribe it to
some unknown person (Grot.), which would im-
ply a critical habit not at this time existing ; nor
that, quoting from memory, he did not know the
precise locality of the passage (Koppe, Schulz),—
a supposition negatived partly by the verbal ex-
actness of the citation, partly by the like mode
of citing a passage entirely familiar, ch. iv. 4
(Liin.); nor that, regarding God or the Holy
Spirit as the proper Author of the passage, he
was indifferent to its human writer (Bl), in
which case ric would hardly have been employed;
but is probably a usage purely rhetorical (so the
majority after Chrys.). For that God Himself is
addressed in this well known passage (Ebr.) is
a matter on which no stress need be laid, since
the author either might have made the Scripture
the subject, or employed a passive construction.
What is a man — all things under
his feet. — The connection of the words
in Ps, viii. 5-7 shows that man, as wy δ) δ,
in contrast with heaven and the shining
stars which God has ordained, is conceived
immediately in his frailty and earthly low-
CHAP. II. 5-13.
49
iness, and it is purely arbitrary to introduce
here,—whether into the original text, or the
conception of our author (Kuin., Heinr., Bohm.,
Bl., Stein, Liin.),—the idea of the glory and
dignity of man. We find rather the preceding
words of the Psalm expressing the idea that God
is not stumbled, so to speak, by this natural in-
feriority of man, but displays His own glory in
selecting from such an humble sphere His instru-
ments of victory for the confusion of His ene-
mies. After reminding us, ver. 2, that God,
whose majesty is extolled above the heavens, has
also a mighty name upon the earth, the Psalmist
declares in ver. 3 that out of the mouth of chil-
dren and sucklings He has prepared to Him-
self a power against IHis adversaries, to subdue
the enemy, the seeker of vengeance. On this
follows (ver. 4) the wondering gaze at the hea-
vens, the work of the fingers of God, and then,
ver. 5, the contrasted reference to the twofold
nature of man, appearing, on the one hand, frail
and impotent, as a mortal dweller on the earth,
as a creature of dust, and, on the other, not
merely an object of loving care, but an insiru-
ment, preferred before all creatures, for the exe-
cution of the will of God. The subsequent de-
lineations of the Psalm show that the reference
is to that position of sovereignty which, accord-
ing to the account of creation, man has received
by virtue of his possession of the Divine image.
Precisely for this reason it is added: ‘Thou
hast made him to fall short but little of Deity.”
Hlohim without the Art. expresses abstractly
the Divine in its super-terrestrial character,—
nay, 1 Sam. xxviii. 18; Zech. xii. 19, the super-
terrestrial in general, such as appertains to spi-
rits. The Psalmist thus says, not that man is
made almost equal to Jehovah, but that he has
received almost a supra-terrestrial nature and
position. Hence the LXX. in place of Elohim put
παρ’ ἀγγέλους. But the words of the text do not
justify Calov, Vitr., Stier, Ebr., in taking not
merely the βραχύ τι of the Sept., but even the Heb.
OVD: not, of degree, but, of time, in the sense,
“Thou hast for a season let him fall short of
Elohim, i. ¢., of the intercourse and presence of
the world-ruling Deity in His glory, which the
angels, as inhabitants of heaven, always enjoy.”
Equally unwarranted is the assumption that this
glory of man is a glory as yet merely promised
by God, and that the hope of the Psalmist looks
to its speedy realization. For the ‘falling
short” or “lacking” is not transferred back to
the past, nor the ‘crowning’ carried forward to
the future; but the two are represented as con-
temporaneous, and the description refers to
man, not after the Fall, but in his primitive and
normal condition. Precisely for these reasons
can the words be applied to the Messiah, and
the application made by our author, ver. 9, is
facilitated by the expression, ‘‘Son of Man.”
But it finds in this expression, neither its occa-
sion nor its substantial reason, and the nature of
the argument rather requires us here to regard
the author as applying the parallel terms, ‘man’
and ‘‘Son of man,” to mankind in general (Bez.,
Storr, Ebr., Del.), than to assume in the origi-
nal a direct reference of these words to Christ
(BL, Liin.), and thus interpolate here the quite
differently applied train of thought which is
found at 1 Cor. xv. 26 ff.*
Ver. 8. For in subjecting to him all
things he has left nothing.—The author
proceeds to draw from the words of the Psalmist a
conclusion which introduces the proof of the po-
sition laid down in ver. 5. The subject of the
verb is not the Psalmist, but God (iii. 15; viii.
13), and αὐτῷ refers not to the Son of man,
either as appearing in Christ as a historical
person (Calv., Gerh., Calov, Seb. Schmidt,
Liin., etc.), or simply as ideally conceived, but to
man as such, as immediate object of Ps. viii.
(Bez., Grot., Schlicht, Ebr., Del.). But neither
is it his purpose to make good and justity the
declaration of the Psalmist (Hofm.). This rests
on the statement of Gen. i. 28. It is rather to
justify the declaration of the author that God
has not subjected to angels the future world of
which we speak. This is done by an appeal to
the infallible word of Scripture that God has
subjected every thing to man: this declaration
admits no exception. It cannot be objected to
the legitimacy of this conclusion, that the
Psalmist is speaking of the present, and our au-
thor of the future world, and that he is thus un-
warranted in including the οἰκουμ. μέλλ. in the
category of the ‘all things.” With partial cor-
rectness, Del. remarks, after Hofm.: The world,
as collective aggregate of what is created, coin-
cides with the generic term, ‘all things,” and
the present and future world are not two differ-
ent things, comprehended under the τὰ πάντα,
but they are the τὰ πάντα---ἰμθ all things them-
selves, only in two distinct and successive
forms. Still I would rather lay the emphasis on
the fact that oix. μέλλ. denotes the Messianic
world as that in which alone the Divine destina-
tion of man to dominion over all things can have
its accomplishment. By this, attention is at
once directed partly to the present position of
the human race, not yet corresponding with its
destiny, and partly to that fulfilment of the Di-
vine declaration which, through Jesus the Mes-
sianic King, has been already commenced, and is
pledged to an absolute completion.
But now we see notas yet all things
subjected to him.—The νῦν δέ is not logical, =
but as the case stands, in fact, but directs our eyes
to the earthly present, which shows the universe as
yet not in a condition answering to its destina-
tion. By this the certain fulfilment of the di-
vine declaration, is indeed held out in prospect
for a more perfect future. But this aspect of
(* By a failure to recognize this, the course of thought must
be inextricably entangled. By referring the ‘iim’ already in
ver. 8 to Jesus, we are obliged, in order to extract any sense
out of the passage, to make a false distinction between
Jesus’ being already “crowned with glory and honcr,” a8
but a first step in his elevation, and an ultimate and more
complete glorification. Such a distinction, we scarcely
need say, is not in the author’s mind at all. “ Crowned with
glory and honor” is repeated in ver. 9 as the exponent and
representative of all the dignity and dominion expressed in
the preceding verses; and the contrast is not between Jesua
now partially exalted in token of His future complete exal-
tation, and that future complete exaltation, but between
man, as such, not yet in himself exalted to his true
original destination, and Jesus, the representative Man,
thus exalted in Himself, and as the Leader of the
destinies of humanity. Thus by taking ‘man’ and ‘him,’
through vv. 7, 8, in their natural sense, and then, when it
appears that in this sense the language of the Psalm is not
fully borne out, applying them to the God-Man, we make
the connection and the reasoning perfect —K.].
50
THE EPISTLE TO THE HEBREWS.
the subject the author is not now unfolding. To
assume (with Liin), a contrast between that
which we now see and that which we shall yet
see, disturbs the connection, and is inconsistent
with the following verse. The purpose of the
author is to prove that the future or Messianic
world—the world of redemption—that world
which forms the proper subject of communica-
tion between him and his readers—is as far as
the original world, which began with creation,
from being subjected to angelic beings. Hence
he institutes a double contrast of that which we
now do not see: primarily a contrast with the de-
claration immediately preceding [viz. the infer-
ential statement that God subjecting to man all
things, has left nothing unsubjected to him];
and, secondly, a contrast with that which we
now already see [viz., Jesus glorified in advance,
and for the sake of, humanity.] Even the dé in
our passage should have awakened a suspicion
against the common assumption that we have
here an objection to the declaration of the Psalm,
or a limitation of our author’s previous position
inferentially derived from it. [Nov has here,
with nearly all interpreters, the temporal signi-
fication. While entirely coinciding with the au-
thor’s general exposition, which cites the pas-
sage from the Psalm in its primary literal accep-
tation, and then draws out from it, by legitimate
reasoning, its proper Messianic application, I yet
incline strongly to the logical explanation of νῦν.
The closing clause of ver. 8: ‘For in subject-
ing to Him allthings, etc.,” is purely logical. It
seems more natural that the next should com-
mence with a logical particle, and it is precisely
because the author (as Moll maintains above) is
not yet contrasting the present with the future ;
but an actual condition with an ideal condition,
that I prefer to take viv in the purely logical
sense, which is not inconsistent with the not
yet, (or possibly not at all) of the οὕπω. I
would thus render, ‘ But asit is, inno way,” or,
«But as it is, not yet do we see,” etc. Still, if
we forbear to press the viv, its temporal accep-
tation harmonizes nearly as well with the
reasoning as the logical. I wish to add
that the passage, rightly expounded, is a
beautiful specimen of the author’s — skilful
and profound manner of dealing with Scrip-
ture; or, perhaps we should rather say, it
is a striking example of a commentary by
the Spirit of inspiration on a passage which the
Spirit had indited.—K. ].
Ver. 9. But him who has been for a lit-
tle humbled below the angels, Jesus, we
behold—honor. The position and import of
the word ‘Jesus,’ standing in close connection
with the finite verb βλέπομεν, and between the
two Perf. Part. ἦλαττ. and ἐστεῴ., of which the
former has the Art. the latter not, present to us
the historical Saviour 1s the person in whom the
language of the Psalm has its fulfilment. The
object is not a direct contrast between as yet
unexalted humanity, and the already exalted
Jesus, nor between the humiliation and exaltation
of the Messiah; but simply this, to declare that
that Jesus who was once, for a little, humbled
below the angels, is well known as ἃ person
crowned on account of His suffering of death
with glory and honor, and that to Him must
be referred the words of the Psalm, because
also now, i. e., in the period of redemption
and the time of the Messiah, these infallible
words of the Psalm can apply to no other ‘‘ man”
and “Son of man” than Jesus. While Hor-
mann formerly (Weiss. II. 28) regarded τὸν ἠλαττ.
as predicate, Ἰησοῦν as obj. and ἐστεῴ. as its ap-
position, he now more correctly regards (Schriftb.
I, 187) τὸν qAarr. as object., ᾿Ιησ. as in apposi-
tion with it, and ἐστεῴ, as predicate. This con-
struction is, on grammatical grounds, preferable
to that adopted by Ebr. and Del., which makes
"Ino. the proper object of βλέπ., and ἤλαττ. its
apposition, placed before it on purely rhetorical
grounds.* True, Liin. goes too far in maintain-
ing that Ἴησ. is wholly unemphatic, and could
even be dispensed with. But the emphasis lies
certainly on the predicates formed from the
words of the Psalm, which describe the two con-
trasted conditions of the Lord, and hence inclose
as it were between them the historical name of
His person. The subjection of the world under
man we as yet see not; but we see the man really
characterized by the Psalm, viz: Jesus, in whose
history we at the same time recognize the deeper
significance of its words, and learn to give to
the words, ‘‘lowered a little below the angels” a
new and profounder import. The Messianic
application of Psalm viii. is made in a different
way by Jesus Himself at Matt. xxi. 16, and
again in still another way by Paull Cor. xv. 27.
In both cases, however, Jesus is regarded as the
‘Lord,’ equal to God; and as such is also the
doctrine of our author, we need not, by our anx-
iety to retain the historical sense of the βραχύ τι,
be misled into the rendering of Hofm., ‘Him
who was well-nigh equal to the angels.’ The
transition of the βραχύ τι of degree into the
βραχύ τι of time is all the more easy, from the
fact that on the one hand the meaning of the phrase
is in clasical Greek more commonly temporal,
and that, on the other, the actual state of the
case, man’s inferiority to angels, having its
ground in his corporeal and mortal nature, is
but transient, and limited to his earthly life ;
while for Jesus, this period of His life, being
already completely finished, belongs now to the
past. We are, in like manner, to reject Hof-
mann’s reference of the words: “crowned with
glory and honor,” to the furnishing out and en-
dowing of Jesus at His entrance into the world,
or to His designation and appointment as Sav-
iour; also his idea thatthe «§ suffering of death”
refers to that suffering of death to which man,
instead of enjoying his destined sovereignty, is
subjected, and which, consequently, becomes thus
the occasioning cause of the appointment of Jesus
as Saviour. For Christ’s appointment as Sa-
viour is indicated in the words, ‘lowered for
some little below the angels,” while His «“ erown-
* (Tofmann’s first constrnction would be: But Jesus, hay-
ing been, on account of His suffering of death, crowned with
glory and honor, we behold as one who has been for a littlo
humbled below the angels, t.e.==we behold this being to
have been for a little, etc. The latter, and unquestionably
more correct construction is: ‘ But Him who has been for
alittle humbled below the angels, viz., Jesus, we behold
on account of His suffering of death [to have been and to be
now] crowned with glory and honor,’ and thus fulfilling in
Ilis own person that language of the Psalm, which in human-
ity proper is not fulfilled. This construction is equally na-
tural, elegant and suited to the context,—K,].
CHAP.
IL. 5-138. 51
ing” is constantly referred in the New Testa-
ment to His heavenly reward, obtained after His
successful and victorious life-conflict of suffer-
ing and of faith; while again, His suffering of
death appears as the ground and procuring cause
of His glorification, (v. 10; Phil. ii. 9). Pre-
cisely for this reason also we are to refer the διὰ
τὸ πάῦ. τοῦ ϑαν., not (with Orig., Chrys., Theod.,
Aug., Bez., Calov, etc.,) to Aart. but to gored.
as is also indicated by its position in the sentence.
That by the grace of God, on behalf of
every man, he might taste of death.—The
clause commencing with ὅπως [in order that—=
iva] and thence introducing not a mere result
(Eras., Kuin., efe.) but purpose, cannot, from the
nature of the thought, be connected directly with
gore. [‘‘ crowned in order that” ], nor from the
structure of the sentence with 7Aarr., but must
be regarded either as a pregnant exponent of
πάϑημα τοῦ ϑανάτου, (Thol., Liin.), or as belong-
ing to the entire participial predicative clause
—[t. e., ‘crowned on account,” etc. ]—(Del.)
and thus assigning the reason why Jesus was
exalted, not without the suffering of death, and
even ou account of it ; or, according to my view,
as final object of the two-fold declaration re-
specting Christ’s transfer into His two succes-
sive states of humiliation and glorification. With
this explanation accords best the reasoning of
the following verse; and in the present final
clause itself, the author’s main point is not to
explain why Jesus has gone through suffering to
glory (with which understanding Grot., Carpz.,
Storr, Bleek, ete., supply, from the preceding
πάθημα, an explanatory ὃ ἔπαθεν) but to declare
the object to be subserved alike by the incarna-
tion of the First Born, and the exaltation of the
Crucified One in the inseparable unity of the
theanthropic person Jesus, viz.: the fulfilment of
the divine purpose, that Jesus should, by the
grace of God, for the benefit of every one, taste
of death. There is no reason for laying the en-
tire stress on ὑπὲρ παντός, although the masce.
sing. is employed with a designed emphasis.
The weight of the thought is rather distributed
nearly equally between the impressive closing
words γεύσηται ϑανάτου, taste of death, the ὑπὲρ
παντός, which declares the universality of the
purpose and merit of His death, accomplished
by His entrance into glory, and the χάριτι teow
which refers back the whole, for its efficient and
originating cause, to the grace of God. (Weadd,
in passing, that the γεύσηται Vavdrov taste of death
refers neither to brevity of duration—simply
“tasting,” (as Chrys., Primas., Braun, etc.,) nor
to the bitterness of the death (Calov), nor to its
reality (Beza, Bengel), but presupposes Jesus’
personal experience of the suffering of death
and his incarnation). Even the reading χωρὶς
ϑεοῦ would not necessarily require more than a
secondary stress to be laid upon ὑπὲρ παντός.
This would be the most natural, as also would the
neuter rendering of παντός (every thing), only in case
we take the thought to be that Jesus suffered death
for all existences, with the single exception of God
(Orig., Theodor., Ebr.), contrary to ver. 16; or,
in order, with the exception of God, to gain and
subjugate every thing to Himself (Beng., Chrys.,
Fr. Schmidt); the thought in this case being
parallel to that Eph. i. 10, and the form of ex—
pression to 1 Cor. xv. 27. Other interpreters
take the words χωρὶς ϑεοῦ as an independent
characterization, either of the sudject of the
clause [Christ separately from God], or of the
verb [taste of death apart from God]. The for-
mer 18 advocated by Theod. Mops. and his pupil
Nestorius, by Ambros., Fulgent., and Colomesius,
(O46, sacr. 608), who thus made Christ to have
died in His humanity, without participation of
His divinity: the latter, with areference to Matt.
xxvii. 46, by Pauz., and Baumgarr., (Sach. 1.
809, and in the Sermon: “How the sight of
Jesus, amidst the woes of life, suffices for our
blessedness, Brunsw. 1856). Horm., who for-
merly explained thus (Weiss. I. 92): ‘Jesus
has tasted death, χωρὶς Seot, by surrendering to
death ὦ life (commencing in time), separated
from God,” hag abandoned both the interpreta—
tion and the reading on which it was bused. The
dispute regarding its genuineness is ancient. For
while Orig. (at John i. 1) declares that he had
found the reading χάριτι only ἔν τισι ἀντιγράφοις,
Jerome (ad Gal. i. 2) has, in like manner, found
absque Deo only in guibusdam exemplaribus.
Ver. 10. For it became him—perfect
through sufferings,—it seems, at first view,
more natural to find the stress of the thought in
διὰ παθημάτων (Liin., Del.) than in τελειῶσαι
(Thol.), by which διὰ παθημάτων is reduced toa
mere secondary and incidental place. In the
former case, the way so offensive to the Jews,
which leads the Messiah to glory through suffer-
ing and death, is here justified as entirely worthy:
of God. In the other case, we should have the
thought expressed that it was indispensable that
He should be glorified Himself, who became to
others the author of salvation. But the connec-
tion demands an equal emphasis upon both
points, to which also corresponds the two-fold
description of God as the Being by whom and for
whom are all things. God—not Christ, as (Prim.,
Hunn., Dorsch., Cram., eéc.)—is designated as
the final cause (for whom), and the instrumental
cause (by or through whom) of all, in order, at
the same time, to remind the reader that alike
the τελείωσις, perfecting, which is the end, and the
παϑήματα, sufferings, which are the means, stand
respectively in corresponding relation to those
respective aspects of God’s being and agency.
The perfecting (τελειοῦν) embraces at once the
outward and the inward, the formal and the spi-
ritual elements of perfecting, ch. ix. 9, the bring-
ing the person to the goal by the complete reali-
zation and fulfilment of his entire destiny (Thol.),
so that the reaching of the highest outward goal
15 the consequence of internal moral perfection
(Camero, de W.). For the perfect (τέλειον) stands
in contrast alike with the imeipient, the imperfect,
and the unrealized (Késtl.). Liin. takes the idea
too restrictedly as identical with δόξ. καὶ ry.
éored.
aa leading many sons—perfect through
sufferings.—We might be inclined to refer the
participial clause, ‘‘leading many sons,”’ etc., to
Jesus, as in apposition with ‘Leader of their
salvation,” (ἀρχηγὸν τῆς σωτηρίας), but placed
emphatically before it as in ver. 9 (so Primas.,
Erasm., Este, Ebr., Win.). And to this neither
the absence of the Art. before ἀγαγόντα (Bohm.,
Bl.), nor the expression υἱούς, sons (Liin.), consti-
62
THE EPISTLE TO SHE HEBREWS.
tutes any objection. For as to the former, the
participial clause is only made by the failure of
the Art., subordinate to its noun [the Leader, as
one who led] instead of being codrdinated with it
as in case of the employment of the Art. [the
Leader who led]; and as to the latter we might
say that while those brought to glory are indeed
brethren of Christ, yet here they are mentioned
not, in their relation to Him, as brethren, but in
their relation to God as sons, eapecially as God is
the subject of the entire sentence. But the word
ἀρχηγός (xii. 2; Acts iii. 15; v. 81) needs no ex-
planatory apposition (Liin.). It is an abridged
form of ἀἁρχεγέτης, with which Philo designates
the first Adam, and it denotes him who, at the
head of a company, goes in advance of*them,
and leads them toa like goal; it thus passes
over into the sense of author, originator, and be-
comes==airioc (Bl. 11. 1, p. 892). The goal is
here ‘salvation’ (σωτηρία), to which ‘glory’
(δόξα) in the participial clause is entirely equi-
valent. We refer, therefore (with Chrys., Luth.,
Calov, and most intpp.), this participial clause
more fittingly to God, of whom then the same is
said, as the expression, ‘‘Leader of their salva-
tion,’ declares in reference to Christ. He is
author of salvation for a great number of chil-
dren, who are styled ‘many,’ not in the sense of
‘all,’ (Seb. Schmidt), and not in antithesis to all,
but in contrast to ‘few,’ and in relation to ‘the
One’ (Del.). The irregular Acc. ἀγαγόντα (for
Dat. ἀγαγόντι) cannot be urged (as by Carpz.,
Mich. , etc.) against this construction; for the
Accus. ig .we natural case for the subject of the
Inf., whence also transitions into it are frequent
in spite of a preceding Dat. (Kiiun., Gr. IL., 346;
Berna. Synt., 867; Burr. Gr. N. Test., 1859, p.
262).
The Aor. Part. (ἀγαγόντα) was formerly com-
monly taken in the sense of the Pluperf., and was
applied, if it was referred to God as subject, to the
saints of the Old Test., as Hofm. even still says
(II., 1, 39): «The God who has led many sons to
glory, a Moses to the prophetic, an Aaron to the
high-priestly, a David to the royal dignity, must
render this Son, to whom He had given as His
distinguishing vocation, the realization of that
destiny of humanity which is set forth in Ps.
viil., perfect through suffering.”’ If, on the con-
trary, the Part. were referred to Christ, then they
were applied (as still by Win. Gr. Ed. 6) to the
men already saved through the personal instruc-
tions of Jesus. But it is alike inadmissible to
weaken the idea of δόξα, glory, hitherto used of
Christ’s heavenly glorification, into the lower
conception of an earthly, prophetic, priestly, or
kingly dignity, and to make the teachings of Jesus,
exclusively of His glorious exaltation acquired
by sufferings, the cause of salvation. All more
recent investigations, however, show that the re-
stricting of the Aor. Part. to the past—a restric-
tion already previously abandoned in reference
to the Infin.—is inadmissible. The future signi-
fication which many expositors, as even Grotius
and Bleek, following Erasmus, give to the parti-
ciple, is certainly unwarrantable. And to refer
it again (with Grot., Limb., Schlicht.), to the
eternal purpose and decree of God, though jus-
tified by Kuinoel on the ground of an utterly
erroneous canon of the earlier Rhetoricians, that
the Aor. can be used de conatu, is, of course, to
be rejected. ‘‘Customary” action may, indeed,
be denoted by the Aor., but we are forbidden to
assume such a use here, by the fact that we are
required by the term ἀρχηγός to restrict the
“Sons” spoken of to the New Testament times,
excluding those of the Old. [I would add, that
there is no such use of the Aor. Participle to de-
note customary action, as would, in any case,
justify the construction here supposed.—K.].
This difficulty is evaded by Tholuck’s assump-
tion, that, here, without respect to relations of
time, the Part. expresses the simple way and
manner of the perfection, claiming that the Aor.
connected with the finite verb, may express that
which is contemporaneous with the finite verb,
whether mention of this be present or future.
To this Liin. objects, that while the Aor. Infin.
may be thus used irrespectively of time, this
usage does not extend to the Part., and that
ἀγαγόντα cannot express the way and manner of
the τελειῶσαι---ἰῃ8 perfecting—inasmuch as the
personal objects of the two verbs are different,
ἀγαγόντα having for its object υἱούς, sons, and
τελειῶσαι, the Captain, τὸν ἀρχηγόν. The former
remark, however, does not touch the examples
adduced by Tholuck; and the latter appears to
rest on ἃ misapprehension. For the ‘“ perfect-
ing”’ of Jesus, as ‘ Leader of salvation,’ has been
historically accomplished in His person in no
other way and manner than by having had person-
ally His career and course of life in a communion
and fellowship of men believing on Him, and
transformed by Him into children of God, who,
after His manner and type, were led to glory—
(a manner and type which Jac., Cappell. and
Grot. restrict too exclusively to sufferings). To
this also comes substantially the explanation of
Liin. himself, vzz., that from the stand-point of
the writer, the participial clause stands in causal
relation to the main proposition, and that the
Aor. Part. is justified by the fact that in reality
God, from the moment Christ came upon earth
as Redeemer, and found faith existing, led to
glory, that is, put upon the way to glory, those
who had become believers in Him.
[The knot of the difficulty of the Aor. Part.
ἀγαγόντι is scarcely yet untied. That it may
grammatically be equally well referred cither to
God, or to the ‘ Leader of salvation,’ Christ, seems
unquestionable; and in either construction it
makes nearly equally good sense, and is liable
substantially to the same difficulties. Granting
it, however (as with most, I, on the whole, pre-
fer), to be connected with God (to which, as
Moll justly remarks, and for the reason which
he assigns, the Acc. case of the Part. constitutes
no objection), it still remains a question why,
and in precisely what sense, the Aor. Part. is
used. That, like the Inf., it can be used without
specific reference to past time, and that, in 8
certain sense, it takes its time from its accompa-
nying finite verb, is unquestionable. It usually
thus either denotes an act actually, or ideally and
logically separable from that expressed by the
finite verb, and conceived as logically prior to it,
or, as remarked by Thol., expresses its way and
manner. Thus to give examples of its several uses:
1. Of its frequent use as applied to past time:
“God, after speaking (λαλήσας) to the Fathers,
CHAP. II. 5-18.
53
spoke to us,” etc. ‘Opening (ἀνοίξαντες) their
treasurcs, they presented.” They opened their
treasures and presented.
2. Of contemporaneous action actually dis-
tinct: ‘On seeing (ἰδόντες) the star, they re-
joiced.” They saw the star before they could
rejoice, and yet they rejoiced as soon as they
saw the star. Logically, the seeing preceded
the rejoicing: chronologically they were simul-
taneous.
8. A still stronger case of the merely logical
separation: ‘Answering (ἀποκριϑείς) he said—
he answered and said. The ‘answering’ and
‘saying’ are absolutely and completely one and
the same act, but the mind views it under two
distinct aspects, and of these the ‘answering’
is logically anterior to the ‘saying.’ So ‘Jesus
crying with a loud voice, said, Father,” etc.,
here, as in the preceding, the distinction of time
is purely logical, the ‘crying’ and ‘saying’
being two aspects of the same act.
4. These latter examples often run into way and
manner: “Answering, he said”—‘ he answered
and said,” or nearly=he said in the way of an-
swering. Πιὼν φάρμακον ἀπέϑανεν, ‘he drank poi-
son and died,’ or here more exactly, ‘he died of
drinking poison.” Plato does not mean to say
(Pheed. I.) “after drinking poison he died,” but
‘he drank poison and died,” or better, ‘he died
by drinking poison.” Hence the Aor. Part.
sometimes denotes almost or quite purely, ‘way
and manner.’
5. We may remark, that the Aor. Part. may
be employed to denote an idea that is strictly
subordinate to that of the accompanying verb, or
really codrdinate with it, and of equal, or even
superior importance. Thus, ‘He directed me
coming (ἐλϑόντα) to inform him,’ might be either,
‘he directed me after coming, toinform him,’ or
‘to come and inform him;’ and only the connection
can show whether the act expressed by the Part.
is included in the command, or only presupposed
by it. Thus ‘‘He commanded him, arising,
(ἐγερθέντα) to take the child and flee,” might be
either ‘‘on or after arising, to take the child and
flee,” or to arise and take, ete. The connection
only can positively determine.
In view of the above, the natural renderings of
the Aor. Part. here would be: 1. (with Hofm.).
It became him, etc., “after leading many sons to
glowy,” which, however, is nearly impossible as
to the thought, even after rejecting Hofmann’s
absurd reference of it to Christ’s Old Testament
predecessors, and referring it, as we might pos-
sibly do, to all the righteous whom (God had for-
merly led to glory. One grand objection to this
is, that the Old Testament saints had not as yet
been led to glory (ch. xii. 39, 40). Or 2. It be-
came him ‘dy leading many sons to glory,”’ with
Thol. making the Part. express the way and
manner. To this, however, Liinemann’s objec-
tion is valid, that then the Part. and the verb
ought to have the same personal object, as it
seems difficult to see how God could perfect
Jesus, one being, by leading many sons, other
beings, to glory, unless we reply with Moll that
the career of our Lord was so intimately blended
with the life of His people, that His perfection
was really accomplished in the process—not ex-
-clusively of suffering—by which they were
brought to glory. This answer is ingenious, but
hardly satisfactory. Or 8. Taking the Part, not
as expressing a subordinate, but a codrdinare or
principal idea: It became him 10 lead many sons,
eic., and to muke: which, however, it must be
confessed, hardly seems to be the writer’s idea,
To render the Part. as future, being about to lead,
or for the purpose of leading (ἄξοντα or ὡς ἄξοντα),
or as present while leading (ἄγοντα), is out of the
question. It is, indeed, possible to render it ‘as
leading’ absolutely,—‘as one who led;’ and this
perhaps, all things considered, is the best mode of
constructing it. But this is harsh, and I know
of no strictly parallel examples in Greek prose.
Exceptional constructions in the poets are hardly
worth the citing, even if they can be found.
Were there even any slight external authority
for ἄγοντα or ἄξοντα, on internal grounds I should
hardly hesitate to adopt it. The rendering
of the Eng. vers., ‘in bringing many sons,’ ete.,
would naturally require ἐν τῷ ἄγειν, or at the
least, the Pres. Part., dyovra.—K. ].
Ver. 11. Por both he that sanctifieth
and they—are all from one.—Having desig-
nated Jesus as the ‘Son of God,’ the author -
now justifies his application of the same term to
those who believe in Him. Not barely the One,
but also the others (re—xa/); not merely the
Sanctified (Peirce, Beng.), but they together
with the Sanctifier, 7. ¢., with Jesus Christ (ix.
18; xiii. 12), are from One. ‘From one” (ἐξ
évéc) expresses not likeness of nature and cha-
racter (eusdem nature et conditionis spiritualis,
Caly., Camero), but simply community of origin;
and this not ex communi massa (J. Cappell, Akers-
loot); not ‘from one seed, or blood, or siock,”
(ἐξ ἑνός 8011. σπέρματος, or αἵματος, or γέτοις, as
Carpz., Abresch, etc.) ; nor from ddam (Evasm.,
Bez., Este, ete.), but from God. For the Jan-
guage relates not to that relationship subse-
quently adverted to ver. 14, by joint participa-
tion in humanity, but to spiritual brotherhood
with Christ, a brotherhood founded in that
translation from the darkness of a life estrangid
from God into a union with Him as the perfectly
pure and absolute and essential light, which
Christ, as the Sanctifier, has wrought for us as
the sanctified. This is effected, as is subse-
quently shown, by the high-priestly work, which
Jesus Christ, as eternal Priestly King, accom-
plishes in heaven. For by ἁγιάζειν our Epistle
denotes the accomplishment of the acfual com-
mencement of the true fellowship of individuals
with God, in the Covenant relatien which God
Himself has instituted, on the basis of the expia-
tion wrought by the sacrifice of Jesus Christ,
and in virtue of the purification obtained through
the blood of Jesus Christ, under the point of
view of dedication to a Divine relationship, ch. ix
18 f.; x. 10, 14, 29; xiii, 12, This expression
algo has its origin in the terminology of the Old
Testament, but has within the sphere of New
Testament fulfilment and realization, a more
than merely nominal and ritual significance.
The Pres. Part. may stand without reference to
distinction of time, in the sense of substantives
(Winer), [that is, any Participle may, with the
Article, be employed in the sense of a concrete
substantive, as the Infinitive with the Art. is
employed in the sense of the abstract (τὸ dyzd-
54
THE EPISTLE TO THE HEBREWS.
ζεσθαι, the being sanctified: ὁ ἡγιασμένος, he who has
been sanctified), while the Pres. tense denotes, ac-
cording to the nature of the case, that which is
going on at the time specified by the principal
verb, or that which from time to time or habitu-
ally takes place. Thus of ἁγιαζόμενοι may de-
note ‘those who are being sanctified, or are in
process of sanctification,” or, ‘those who, from
time to time, are sanctified,” 7. 6., the successive
classes of the sanctified.—K.]. It is a charac-
teristic of Christ,to exercise this ministry: of us
to receive its Influence and efficient power.
Thus we are ‘from God’ (John viii. 47; 1 John
iv. 6), and the language can be applied to Jesus,
as here the subject is the Saviour’s earthly and
historical relation to God. Hence we need not
find the ‘Father’ in Abraham (Drus., Peirce,
Beng.), nor again refer to God as creative
(Chrys. and the Fathers), but as spiritual Fa-
ther (Grot., Limb., eéc.). And thus, under this
connection, we need not take the words as de-
noting a properly universal relation (Hofm.) re-
stricted in its application to Christ and Christians
by a reference to the Ὁ. T. priesthood (Schlicht.,
Gerh., eéc.). They refer directly to Christ and
Christians.
For which reason he is not ashamed to
call them brethren.—In accordance with the
character of the Epistle, the author appeals not
to the words of Jesus Himself regarding this his
fraternal relation, but regards it as belonging
essentially to the fulfilment of the Messiah’s vo-
cation; and hence, as so typified in the O. Test.,
that alike David the Theocratic Ruler, and
Isaiah the prophetic Servant of Jehovah, recog-
nize, feel, and express this their relation in the
Church, and embrace in a unity with themselves
those who otherwise are subordinated to them,
and dependent upouthem. In subjoining, there-
fore, his proof passages, the writer adds: ‘for
which cause he is not ashamed,” an expression
which points on the one hand to the distinction
between Christ’s Sonship and that of believers
(Chrys., Theod.); and on the other, to his sin-
cere and hearty condescension to this fellowship,
in proof of which are now given three citations
from the Scripture.
Ver. 12. Saying, I will declare, etc.—The
first passage is from Ps. xxii. 23, according to the
LXX., except that ἀπαγγελῶ is substituted for
διηγήσομαι. David, amidst the sore distress of
his flight from before Saul, reposes in faith, as
one whom Samuel had anointed, upon the pro-
mise made to him of the throne, and declares, in
the mis of affliction, not merely this assurance
of deliverance and exaltation, but also his de-
termination to declare on this account to his
brethren in the congregation, to the seed of
Jacob, to them that fear Jehovah, the name, the
grace, the help of the Lord, and summon them
to join him in praising God. We need assume
neither that Christ speaks in David, nor that the
Psalmist has transferred himself into the person
of Christ. Nor need we interpose the ideal or
abstract righteous person (Heng.) in order to jus-
tify the Messianic application of this Psalm. We
can conceive it as purely typical (Hofm.), or,
regarding the prophecy of history as here united
with verbal prophecy, we may regard it as typi-
co-prophetical (Del.),
The second passage is found three times in the
form πεποιϑὼς ἔσομαι ἐπ’ αὑτῷ---ἹἸ will put my
trust in him,—so that the author has merely
reversed the order of the first two words, and pre-
fixed an emphatic ἐγώ. The passage Is. xii. 2,
cannot possibly be referred to; while that 2
Sam. xxii. 3 is intrinsically suitable. Still we
are not necessarily forced to this from the fact
that ἃ καὶ πάλιν separates it from the third (Is.
viii. 17) as well as from the first (Ebr.). Rather
we may more naturally refer it to Is. viii. 17,
because the immediately following verse in Isaiah
is employed as the third citation, and the sepa~
ration of the two verses springs not from the
author’s wish to accumulate proofs (Liin.), but
from the two passages presenting the relation in
question under two different aspects (Del.); first,
that the speaker associates himself with his bre-
thren in a common attitude of spirit toward
God, viz., that of confidential trust, which be-
longs properly to all the children of God; sec-
ondly, that he embraces in one himself and the
children that God has given him. Of course
these two passages refer but typically to Jesus;
but this typical view is entirely legitimate. For
Isaiah, whose very name points to the Saviour,
not merely prophesies with prophetic words, but
has also begotten children who are partly
pledges for the salvation of Jehovah, which is
to come after affliction and through judgment,
and partly, like him, point by their names sym-
bolically to this relation, and by their position
prefigure it. It is hence needless to assume (as
Bl., Liin.) that the author has been led by the
καὶ ἐρεῖ, introduced by the LXX. before Is. viii.
17, to suppose that the Messiah is the speaker,
in that these words appeared to point to an-
other subject than the prophet, who, in the whole
section, has spoken in the first person, and also
to another subject than God, since the latter is
in the ἐπ’ αὐτῷ named as He in whom the speaker
puts his trust,
DOCTRINAL AND ETHICAL.
1. Angels may, indeed, sometimes be con-
ceived as guardian spirits of individual men,
and as heads of entire nations, and are also
designated in Scripture as dominions, principa-
lities, and powers, which in themselves, again,
have distinctions of position, of power, and of
rank. But a dominion over the world is never
ascribed to them, neither over the world of crea-
tion, nor over that of redemption. It is, for this
reason, folly to invoke them as helpers of our need,
or to expect from them any saving intercession.
2. The destination of man to the dominion of
the world, has the possibility of its realization
in his possession of the divine image. Hence, under
the dominion of sin, the actual condition of man
cannot correspond to his Divine destination.
But on account of man’s susceptibility of re-
demption, and in reference to his future re-
demption, the attainment of this destination
becomes the goal of history, and is an essential
part of the Divine promises.
3. The attainment of this destination of our
race, can be reached by individuals only on the
ground of redemption, and that, too, in that new
world, which, in its hidden ground and germ, is
CHAP. II. 5-18. 55
already present; but in its glorified form of
manifestation, is stillin the future. It is linked
completely, and in all respects, with the media-
tion of Christ as the Redeemer. But those who,
through Him, have become children of God, will,
by virtue of their birthright, enter into the pos-
session of the promised land (Matth. v. 5), and
of the world (Rom. iv. 18), and sitting with Him
upon the throne of His glory (Matth. xix. 28),
and on the seat of His Father (Rev. iii. 21, v. 10)
will reign with Him as priestly kings (Rom. v.17;
2 Tim. ii. 12), and as His saints will judge the
world (1 Cor. vi. 2), and the angels (ver. 3).
4. That which for humanity is still in the
future, we see in the person of Jesus Christ already
realized.. In Him the destiny of man is attained,
so that in Him, idea and realization are united,
An ancient voice from the synagogue (with Dgx.,
p. 59, from ΒΙΒΒΕΝΤΗΑΙ 8 abb. Comm., 1857, p.
1) says: ‘‘The mystery of Adam is the mystery of
. ο
the Messiah; Adam is the anagram of ἽΝ,
ΟΞ, mvp. And the midrash at Ps. civ. 1:
‘God lent to Moses “777, and to Joshua 444
in that he purposed yet, in accordance with Ps.
xxi. 6, to lend both to King Messiah.”
5. But precisely for this reason has also the
history of Jesus an inestimable value. We have
in it no mythological presentation of religious
ideas, no symbolical expression of general rela-
tions, no moral portraiture of the ideal man, as
a postulate of rcason and of conscience; but,
however wide-reaching may be this history, and
flexible and various in its applications, it is yet
in its being matter of fact that it has its true sig-
nificance and importance. For the peculiarity
of the Christian faith is not the zdea of commu-
nion with God, and the idea of a salvation fur-
nished by the theanthropic personalities and ar-
rangements. Thisis rather a characteristic of all
religious faith. The distinguishing feature of
the Christian faith is the certainty of the reali-
zation of salvation, for eternal ages and for all
believers, a realization accomplished in a single
historical subject, in Jesus of Nazareth, and by
the acts of His life.
6. Although men, by the fact that they live in
a body of flesh and blood, hold for the time
being a position subordinated to angels, as hea-
venly spirits, yet it is precisely in this relation-
ship with earthly creatures, above whom men
are again, by their spiritual natures, specifically
exalted, that there exists the possibility of man’s
central position and of his history in his fall and
redemption within the sphere of the universe.
He is the creaturely, as Christ is the uncreated,
head of the creation.
7. The glorification of the body in the future
world, whose type and pledge we behold, in the
Son of man, crowned with glory and honor at
the right hand of the Father, and the participa-
tion cf the whole thus glorified man, in the glory
of the Lord, elevates him completely and forever
above the angels. His subordination to these, is
but ‘for alittle,” in respectalike of degree and time.
8. Patient endurance in our present position,
in which we as yet see not the fulfilment of our
destiny, and of the promises relating to it, is
rendered difficult to us by our sufferings, but is ren-
dered casy by the participation and example of
Christ. Sufferings have been for Him no hin-
derance, but rather the ground and means of
His glorification; hence we are not to be dis-
pleased at the sufferings which we ourselves ex-
perience, and are to take no offence at the
sufferings of Jesus Christ, but in order rightly
to understand and profit by them, are to have
regard to their cause and their purpose.
9. A remembrance of that crowning of Christ
which has been achieved by sufferings, and the
declaration of the gracious purpose of God, in the
death of Christ, viz., that Christ tasted death for
us, should, on the one hand, awaken our con-
sciousness of guilt, on the other, strengthen our
faith in the redemption alreacy secured, and
our hope of the glorification yet to be attained: jor
alike Christ’s suffering and His coronation have
sprung neither from accident, nor from any na-
tural necessity, nor from caprice, nor from out-
ward compulsion; but have taken place in free
love, in willing obedience, according to God’s
gracious purpose for the accomplishment of the
true end and destination of the world.
10. The final object of the world, is to reflect
back the glory of God. It can fulfil this object
only under the dominion of man who corres-
ponds with his destination, 7. e., who mirrors in
himself the glory of God. In the attainment of
this, his destination, man has been hindered by
sin, but sin does not merely hinder his reaching
the goal; it brings him into positive destruction.
Thus for the accomplishment of the world’s des-
tiny, a deliverer of the race becomes indispensa-
ble, who has been Himself incorporated into it,
as a member, yet whose life is of such a nature,
that He can work vicariously, and by His own
progress through suffering to glory, can become
the author, pioneer, and captain of salvation, tor
the children whom God leads to glory.
11. The birth and introduction of this indis-
pensable Deliverer, is no result of mere natural
development or product of the natural course of
human affairs, but a work of Divine freedom and
love, corresponding to the holy nature of the Eter-
nal and Omnipotent One, who trom everlasting to
everlasting has, as to Himself and as to all things,
absolute knowledge and control, and has Him-
self placed Himself, not merely in His glory, as
the end, for the sake of which, but in His good-
ness and might as the cause by means of which, all
beings are and exist. The means by which we,
as redeemed ones are led to glory, correspond,
therefore, alike to the ultimate end and the
nature of Him who has both ordained the end,
and arranged the means.
12. The fellowship which Christ has with those
who are led to glory, rests, in its ultimate
ground, on their common origin from one and the
same Father. They are all children of God, by
virtue of their birth from God. But this fellow-
ship includes an essential diversity. Christ is
the efernal Son of God, of like nature with the
Father, and hence even in His state of humilia-
tion, needs no regeneration of His nature from
the corruption of sin, but only, by virtue of His
true humanity, was susceptible and participant
of perfection in the pathway of suffering. As the
proper and peculiar (idcoc, Rom. viii. 82) Son of
the Father He is in Himself ἅγιος (holy). But by
56
THE EPISTLE TO THE HEBREWS.
virtue of the perfection of His life in the flesh,
He, as ἁγιάζων, sanctifier, imparts, by taking away
sin and communicating His holy obedience (ch.
ix. 13, 14; x. 10, 14, 29; xiii. 12) this quality to
those who by adoption and regeneration receive
the Divine Sonship, and acknowledges expressly
the common brotherhood which He has with
them preéminently on the spiritual side.
HOMILETICAL AND PRACTICAL.
To what shall we adhere, amidst the contra-
dictions of our earthly life, and amidst the
strifes and turmoil of the world? 1. To the
word of God, which announces to us the truth;
2. to the grace of God, which works our salva-
tion; 3. to the Son of God, who has become our
brother.—Wherewith shall we comfort and sus-
tain ourselves amidst the sufferings of time?
1. With hope of the glory of the future world. 2.
With faith in the certainty of our redemption in
Christ Jesus. 8. With the love of the children of
God.—We shall triumph victoriously over all
dangers which threaten us, if we—l, keep in
our eye our destination to that dominion over the
world which God has given us; 2, tread the
path to perfection which God has ordained and
pointed out to us; 3, allow ourselves to be led
with all the children of God in following Jesus as
the Captain of our salvation.—The greatness
and power of the wondrous grace of God is most
clearly discoverable by us: 1, in the preéminence
to which in the creation He destined us above
all creatures; 2, in the accomplishment of our
redemption by the giving of His Son for us; 3, in
leading the redcemed to sanctification, and to a
perfected life in glory.—The Sonship which we
possess with God is: 1, a work of grace which
binds us to grateful acknowledgment of our un-
worthiness, and the Divine compassion; 2, a state
of salvation which summons us to abiding trust
in the Lord; 8, acommon brotherhood which stimu-
lates to mutual love in our following after
Christ.—Why it is needful and good in all cases
to put confidence in God the Lord: 1, because
He is the God through whom, as the Almighty,
all things are: 2, in like manner, the God for
whose sake all things are, for the manifestation
of His glory; 3, and further, the God who, as
the absolutely truthful One, certainly executes
the utterances of His lips; 4, who, as the com-
passionate One, stoops to His creatures in their
necessities; 5, and as the Holy, Ever-living, Un-
changeable God, in the only fitting way brings
His purposes to accomplishment.—The way
through suffering to glory is ordained for us of
God: 1, on account of our sins, which hinder us in
the promised attainment of our destiny: 2, by
the grace of God, which will lead many children
to glory; 8, after the pattern of Jesus Christ, who,
as Captain of our salvation, was made perfect
through sufferings.—From temporal sufferings
spring eternal joys if they bring us: 1, under
tho guidance of God; 2, into the following of
Christ; 8, into eternal glory.
Starke :—Everything is subject to Christ, not
only in this world, but algo in the future. O that
in true obedience of faith we may henceforth
subject ourselves to Him, that we may not be
obliged to bow to His chastisement as Judge!
—Of the majesty and glory of Christ we must
judge not according to our reason or sense, but
solely according to the word of God Ἢ otherwise
we shall go widely astray, 1 Cor. ii. 9.—The
character of Christ’s Kingdom is not worldly,
but invisible and spiritual. What wonder,
then, that we cannot comprehend with our senses
the character of His majestic Presence and Do-
minion? John xviii. 86; Luke xvii. 20, 21.—As
one portion of the prophecy regarding Christ is
already fulfilled, viz., that He should be crowned
with glory and honor, we need not doubt that
the rest will also be fulfilled, and that all things
will be brought perfectly beneath His feet.—
The grace, love and compassion of God are the
source of our entire salvation; but the love of
the Father was also the love of the Son, Gal. ii.
20. Observe that the expiatory death of Christ
is to be for the benefit of all men, without ex-
ception, and is to be applied to them under the
condition of faith, 1 Tim. ii. 6.—Precious word!
The Lord Christ has tasted death for us, that we
might live before Him, Rom. v.10; Col. i. 22.—
If God has taken this method with His Son, that
He should be exalted by suffering, then must we
also, through many tribulations, enter into eter-
nal life, Acts xiv. 22; Christ is our ‘‘breaker,”
Mich, ii. 18.—Christ, the Captain of thy salva-
tion, has been made perfect by sufferings; why,
then, thou cross-shunner, wilt thou not go a like
way? 1 Pet. iv. 13:—Believers are indeed bre-
thren of Christ, on account of His human na-
ture, but actually to bear the title and that from
love is a work of the grace which they do not
deserve. For He, the Brother and Head, is of
far greater glory than His members.—The
haughtiness of man must be put to shame before
the condescension of Christ, who acknowledges
us as His brethren. How unreasonable in us
not to bear the shame of the poverty, or sinful-
ness, or impurity of our nearest friends, when
Christ bears the shame of our sins!—Behold how
men are honored even yet above the angels!
Holy and glorious as are these latter, they are
not brethren of the Son of God. Should it not
arouse us to an humble, indeed, but still joyful
praise of God, that we not only have Christ our
Brother on the throne of the Divine Majesty, but
are also ourselves with [Him to be raised to the
like royal dignity ?—Believers are brethren of
Jesus and Sons of God. What a consolation!
How is it possible that they should ever be sor-
rowful? Rom. viii. 17.—All men are delivered
over to Christ for the attainment of salvation;
but happy are they who also deliver up them-
selves in the appropriation of it by the infiu-
ence of the Holy Spirit, John vi. 44.—If Christ
the Lord of Heaven and Earth is not ashamed to
acknowledge us as His brethren, we also should
be mindful with all diligence to maintain bro-
therly love among ourselves, and to evince it by
words and deeds.—The exclamation, “Behold,
I,” expresses: 1, that the Messiah exhibits Him-
self as present, and, as with the finger, points to
Himself: Behold, here am I! Is. xl. 5. 9; lii. 6,
7; 2, that His appearance in the flesh would be
wondrous and remarkable, Is. vii. 14; ix. 5; 1
Tim. iii. 16; 8, His readiness and perfect. will-
ingness to speak, to do, and to suffer, that which
had been laid upon Him, Is. L, 4,5; Ps. xli. 7-9;
CHAP. II. 5-13.
57
4, that it was He to whom the eyes of all Israel
were to look, nay, also the heathen, Is. xly. 22.
—If it is said of Christ that He reposes His con-
fidence in God, He is not regarded in His cha-
racter as God, but as having become man, and
as executing His assumed work of redemption.
And this confidence involves in itself: 1, that the
Messiah would exhibit Himself in a lowly, poor
and unprotected condition; 2, that He would be
in much suffering and danger from enemies; 3,
that He would not at all times make use of His
Divine power, but would surrender His life to
the power of His Father; 4, that He would have
abiding assurance of the Divine willingness to
aid him.—lIt was in accordance with Divine: 1,
love, that it should discover so effectual a means
for the restoration of our lost bliss; 2,
righteousness, that it should be such a means as
should render satisfaction to righteousness it-
self; 3, wisdom, that the love and righteonsness
of God should, through this means, unitedly and
in equal measure, distinguish themselves; 4,
truth, in order that that which God in the Old
Testament had promised at so great cost, and
had prefigured in so many types, should be ful-
filled, and the Head should stand, in respect to
suffering, in close communion with the mem-
bers; 5, honor, that this might thereby be most
gloriously promoted.—God has done every thing
which He has done for the manifestation and
glorifying of His name, and this with the most
entire propriety; otherwise He who possesses
perfectly in Himself all glory, would have, as it
were, denied Himself. Thus must the honor of
God be placed as the object in all things, Ps,
exy. 1; Eph. i. 5, 6.—Believers under the Old
Testament were equally with those in the New
Testament, brethren of the Lord Jesus, Matth.
xii. 50.
BertenpurcerR Bisie:—Future things we
must hold fast by means of the past and pre-
sent. But men spring away from them and sub-
mit to no struggle. While they grasp after that
which glitters, and despise the unostentatious,
they wage absolutely no conflict. Many would
have only glory, and would only become Lords
with their Messiah; therefore they have utterly
lost Christ. They would have a king in Christ,
but not a bleeding priest.—What to our corrupt
eyes appears abominable, is ‘‘becoming” in the
eyes of God. This becomingness we should al-
ways study; all other decorum, all that otherwise
belongs to well being, or is reckoned as such,
our art may well let pass.—Since we have lost
our case by evil doing, it must be recovered by
suffering. For this leads through ways of
righteousness, and yet from the impulse of love.
Hence comes it that such an arrangement ‘be-
came him.’’—We canpot come directly to holi-
ness without expiation, but we all have equal
right to both.—It is true that our humanity
and Divinity constitute a pair totally unlike,
yet this miserable unlikeness has awakened the
compassion of God to undertake such a work on
our behalf.—Had it depended on our judgment,
nothing would have been accomplished in the
work of redemption.—It is perhaps easily told
how many elements faith has; but the thing it-
self costs a struggle; man, however, would
gladly triumph before the victory.
Lavrentius: — Divine truths in the Holy
Scripture must also be experienced.—Christ’s
state of humiliation lasted only for a little time.
—To Christ in His human nature, all things are
subjected.—Whom God makes righteous, He
also makes glorious. Believers have one and
the same Father with Christ.
RampacH :—Believers need no visible Head,
but stand immediately under Christ, ch. xii. 9.
—Christ was humbled a short time below the
angels: 1, in that sometimes the service of the
angels was withdrawn from Him, as otherwise
they are required to worship and serve Him;
2, in that He was exposed to the assaults of
wicked angels; 8, in that He subjected Himself
to the law which was given by angels.—In the
sufferings of Christ were disclosed the grace and
righteousness of God. His grace toward us, in
laying our sin and punishment upon His Son;
His righteousness in Christ as the surety, Rom.
ili. 25.—Had Christ been a mere man, he had had
absolutely no cause to be ashamed of His fellow-
creatures, even though He had been elevated to
the highest honor, as also Joseph was not
ashamed to acknowledge his brethren, Gen. xly.
4; in like manner, Moses, Acts vii. 22.
Strinuorer:—lIt is the mystery of the Divine
good pleasure, that a man from our midst should
be Lord on the throne of majesty, and have
dominion over all things. Here none can ask,
‘“‘Why doest thou so?” Here none can inquire,
Why is it so determined? Why has it been so
arranged, and accomplished, in Christ Jesus?
But, instead, we readily bow ourselves to the
earth and adore. 1 mean that we honor the
counsel of eternity; we are astonished at the
riches of grace; it is our profoundest pleasure
that such is the good pleasure of God; we kiss
the Son; we rejoice in this our Lord.—The low-
liness and condescension of our Redeemer, the
great Son of God, puts us to shame, as often as
we behold Him in this form; it inspires in us
pangs of love, it melts our hearts like wax before
Him.—The simple look of faith toward Jesus,
best learns the great mystery of the eternal pur-
pose of God for our salvation. With this we look
upon His cross, we look upon His crown. Faith
grasps both together.—The grounds and causes
of this entire procedure, viz., that the Captain of
salyation should be made perfect by death, are
God’s perceptions of Divine fitness and pro-
priety.—God takes His children out of the number
of the most miserable sinners.—Blessedness and
glory are the two things we are to receive from
our Saviour and Lord.—Jesus legitimates among
His people even the name of brother, so that all
worldly titles of honor readily yield to it.—It
belongs to the office and work of Jesus, which is
His highest joy and the delight of His heart, 1.
that He gathers into a community the children
of God, who have been ordained and presented
to him by His Father; 2. that in His Church He
announces and reveals the name of His Father,
8. that He conducts and brings His people to
glory.—The way of faith has been tried by the
Son of God Himself, inasmuch as Jesus is a noble
and thoroughly experienced Prince and Leader
on the way of faith; but the power of God is
required that one maintain faith to the end.
Haun:—If we can say with joy, Jesus is my
68
THE EPISTLE TO THE HEBREWS.
Lord! then we have a pass which we can and
may exhibit in the whole realm of creation.—The
path of suffering trod by Jesus, makes our own
pleasant to us, and should repress our excessive
murmuring against suffering.—From Jesus we
are to learn the true spirit of suffering, and in
like manner the value of suffering in the eyes of
God, and with this, bethink ourselves of the
brevity of suffering. We should have perpetually
before our eyes, 1. the Divine sense of propriety
and fitness; 2. the career Christ entered upon
wholly for us; 8. the way of faith which Christ
makes so honorable to us.
Hitter:—The Church is a community that
treads a difficult way, but on this way is led by
God; yet can enter upon it no otherwise than by
blood, and by faith in one that was crucified.—
The Church is a people that is forever preserved
and saved by God.
Riscer:—From the love of the Father all
further revelation of the kingdom of Christ, and
hope therein, is to be derived.—Of all which the
result has confirmed, wecan say, We see! though
we may not have it directly before our eyes.—
As the Saviour, under suffering, solaced Himself
by this, ‘It takes place according as it bas been
decreed and written ;” as He, under the heaviest
assaults of terror, subjected His most pressing
demand, ‘Is it possible?” to the, ‘‘As thou
wilt!” so still more, we, in reflection on His suf-
fering, are to rest ourselves, in this good plea-
sure of God, in these Divine proprielics which are
founded in the prerogatives of God’s majesty,
and have an influence upon His entire kingdom.
—The chief power by which the Lord Jesus
endured under suffering, and looked forward to
His perfection, was trust. His official burden,
the weight of sin that was laid upon Him, the
judgment of God, might press Him as they
would; His confidence He never cast away.
Hevsner:—The dignity of man was first
brought to light by Revelation: it flows from
Religion. Insignificant man becomes great by
the grace of God. Toward no being has God so
proved His grace as toward man, since for him
He has given His Son,.—Christianity knows no
perfection except in union with God, and parti-
cipation in His blessedness.—Christ has secured
for God eternal praise, since the highest praise
comes from ransomed souls.—The redemption
which was completely brought about and inau-
gurated by the death of Christ, could become
universally known and rendered efficacious, only
by His exaltation. In this was demonstrated
and confirmed the complete validity of His re-
demption.
Srier:—It was not the wrath of God, it was
not condemnation that Jesus tasted, but death;
and death, too, not on account of the wrath of
God, but from the grace of God. Of short dura-
tion was the mockery and the shame that at-
tended Jesus’ suffering of death on our behalf;
but eternal are the praise and the honor with
which He is crowned.—Although Christ died for
all, yet are not all saved by Him, but only the
many sons who let Him draw and lead them.
SrervmeveR:—The fraternal relation sustained
by the Lord to His believing ones: 1. how we
have to unite this with His supreme and all-tran-
scending dignity; 2. what an expression it should
find in Christian life.
Hepincer :— Believers are indeed brethren of
Christ, on account of His human nature; but
actually to bear the title is a work of that grace
of which they are undeserving. ᾿
BaumGarren (1866) :--Ηον looking to Jesus
suffices for our happiness amidst the unhappi-,
ness of life. 5
Fricke :—Suffering and victory are so little
antagonistic to each other that the same being
who has suffered is styled the ““ Captain of sal-
vation.”
[Owen :—The Lord Christ: 1. our head; 2.
our only head, a. of vital influence, ὃ. of rule and
government; 3. our immediate head.—If men for-
get the true God, and then lift up their eyes unto,
or fall into the contemplation of the heavenly
bodies, such is their glory, majesty, and excel-
lency, that they will be driven and hurried unto
the adoration and worship of them.—The as-
sumption of our nature into personal union with
the Son of God, was an act of mere free, sove-
reign, unconceivable grace.—God is more glori-
fied in the humiliation and exaltation of the Lord
Jesus Christ, and the salvation of mankind
thereby, than in any of, or all the works of the
first creation.—No love or grace will suit our
condition but that which is incomprehensible.
We find ourselves by experience to stand in need
of more grace, goodness, love, and mercy, than
we can look into, search to the bottom of, or fully
understand.—-Jesus Christ as Mediator of the New
Covenant hath absolute and supreme authority
given unto Him over all the works of God in hea-
ven and on earth.—There is a double act of God’s
predestination; the first is His designation of
some unto grace, to be sons, Eph.i.5; the other
His appointment of those sons unto glory; both
to be wrought and accomplished by Christ, the
Captain of their salvation.—In bringing the elect
unto glory, all the sovereign acts of power, wis-
dom, love and grace exerted therein, are pecu-
liarly assigned unto the Father, as all ministerial
acts are unto the Son as Mediator; so that there
is no reason why He may not be said, by the way
of eminency, to be the aywyetc, the leader or
bringer of His sons unto glory.—As the obedience
of Christ, which is our pattern, did incomparably
exceed whatever we can attain unto; so the
sufferings of Christ, which are our example, did
incomparably exceed all that we shall be called
unto.—Christ is gone before us through death,
and is become the ‘first fruits of them that
sleep.” And had Christ passed into heaven
before He died, as did Enoch and Elijah, we had
wanted the greatest evidence of our future im-
mortality.—The Lord Jesus, being consecrated
and perfected through sufferings, hath conse-
crated the way of suffering, for all that followed
Him to pass through unto glory.—No end of the
mediation of Christ is accomplished in them who
are not sanctified and made holy.—A living head
and dead members, a beautiful head and rotten
members—how uncomely would it be! Such a
monstrous body Christ will never own.—There
is no one thing required of the sons of God that an
unsanctified person can do: no one thing pro-
mised them that he can enjoy].
CHAP. 11. 14-18. 59
Vv.
The incarnation renders the Son of God susceptible of suffering and death, and thus fitted to’
: become a high-priest with God, for the redemption of mankind.
Cuapter II. 14-18,
14 = Forasmuch then as the children are [joint] partakers of flesh and blood [of blood
and flesh}’, he also himself likewise [in a similar manner, παραπλησίως] took part of
[in] the same; that through death? he might destroy [bring to naught, render impo-
tent, χαταργήσῃ] him that had [bath] the power of death, that is, the devil; And
deliver them, who through fear of death were all their lifetime subject to bondage.
For verily he took not on him the nature of angels [For it is not assuredly (οὐ γὰρ δή
mov) angels whom he rescueth (ἐπιλαμβάνεται)]; but he took on him [he rescueth]
the seed of Abraham. Wherefore [whence, ὅϑεν] in all things it behooved him to be
made like [to be assimilated, ὁμοιωϑῆναι] unto his brethren, that he might be [become
γένηται] a merciful and faithful high priest in things pertaining to God, [in order] to
make reconciliation [propitiation] for the sins of the people. For in that he himself
hath suffered being tempted [or, hath suffered by being himself tempted], he is able
to succor them that are tempted.
16
16
17
18
1 Ver. 14.—Instead of the common σαρκὸς καὶ αἵματος, flesh and blood, we are to read here, according to A. B.0. Ὁ.
E. Uffenbach, Itala, Vulg. αἵματος καὶ σαρκός, as at Eph. vi. 12.
2 Ver. 14.—The Cod. Clarom. reads ἵνα διὰ τοῦ θανάτον θάνατον καταρηγήσῃ, Tov τὸ κράτος κτλ. [But the θάνατον is
an evident interpolation, probably the result of carelessness in copying.—K.].
[Ver. 14.---ἐπεὶ οὖν, since, inasmuch, then.—kexowwuxnxer, have participated, and still participate, the perfect marking
the permanent condition, in contrast with the Aor. μετέσχεν, took part in, participated in,as a historical act.—rapamAy-
σίως, similarly, in like manner.—rov τὸ κράτος ἔχοντα, the one having—him who was having, who had, or, him who is hav-
ing, who has. Τῷ [8 better here to take the participle as describing ἃ general and abiding attribute of the devil, him who
has, etc., the Potentate of Death.
Ver. 15.—rovrous ὅσοι. Eng. ver., them that. This rendering does not quite adequately represent the original, which
is=these, these persons, as many as, describing mortals who, as a class, are victims of death—vov ζην-ετοῦ βίου, but used
here, doubtless, in sharper antithesis to θάνατος.---ἔνοχοι δουλείας, held under, obnoxtous to, bondage. Matth. v. 22, ἔνοχος τῇ
κρίσει, held under, obnoxious, liable to the judgment. scarcely adequately rendered by in danger @f. Matth. xxvi.66, ἔνοχος
τοῦ θανάτου, liable to death; Eng. ver. guilty of death.
Ver. 16.—ov γὰρ δήπου, for not you see doubtless, πού, I suppose, perhaps, softening δή---ἀγγέλων without art, as a class,
and emphatic in its position before the verb—for not, indeed, is it angels whom he rescues, δο.---ἐπιλαμβάνεται, not as Eng.
ver., “to take on him the nature,” but “to lay hold upon for succor, to rescue.” The former; once the prevailing rendering
but it is now generally rejected. See Moll’s note. ᾽Επί has reference not to the subject of the verb, but to its object, “to
Jay hold upon.”
Ver. 17.---ὁμοιόω, to make like, to assimilate; ὁμοιωθῆναι, to be made like, to be assimilated.—iva γένηται, that he
might (strictly, may) become, not be, as so often in Eng. ver.
Ver. 18.—May be very variously rendered, as “for being himself tempted in that wherein he hath suffered ;” or,
“being tempted in that wherein he hath himself suffered,” ete. Moll renders, “For in how far he bath suffered aa
one that was himself tempted.” The rendering of the Eng ver. is, perhaps, as good as any. See note below.—K.].
by no means the mere word “children” (Hofm.);
while, on the other hand, there is no ground for
Liinemann’s assertion, springing from the false
idea that vv. 11-13 are merely incidental, and
EXEGETICAL AND CRITICAL.
Vzr. 14. Since, therefore, the children
have common share in flesh and blood.—
Share, ἢ. e., not with their ancestors (Volkmar), but
with one another. The children (παιδία) are those
mentioned in the verse preceding, who possess
not merely a common spiritual nature from a
like divine source, but, as real men, have a com-
mon earthly nature, which, as is customary, is
designated by its two leading sensuous constitu-
ents- ~fiesh and blood; the Slood, however, being
first mentioned with a half latent reference, pro-
bably, to the subsequently-mentioned atoning
death of the Redeemer. The connectives, ἐπεὶ
οὖν, however, show that the link of connection is
that ver. 14 returns to the main thought in ver.
10—that οὖν, while grammatically belonging to
the protasis, ‘since the children,” erc., belongs,
logically, to the apodosis, ‘‘he himself took
part,” etc, The clause with érei, rather, keep-
ing before our eye the constant principle of natu-
ral relationship (partaker of flesh and blood) car-
ries us over from the typical relation, dy no means
incidentally touched, to the relation which exists in
Christ; the οὖν, showing that the thought is re-
garded as inferential, inasmuch as it is a fact
(the author would say), that the ‘‘children” —
not children generally, but the children in ques-
60
THE EPISTLE TO THE HEBREWS.
tion—are not ideal forms, but actual men, it fol-
lows that. the encarnation of the Son of God,
which renders Him susceptible of suffering, is
the appropriate and essential means for attain-
ing the divine purpose of transferring, by means
of redemption, men, become subjects of bond-
age, into a true filial relation to God.
2. He also himself, in like manner, took
part in the same.—tThe aor., μετέσχεν, points
to the assuming of human nature as a thing be-
longing absolutely to the past, while the perf.
κεκοινώνηκεν indicates the permanent condition
springing from the act of κωνωνεῖν (here haying its
regular classical construction with the Gen.) Πα-
ραπλησίως is certainly not a weakened ὁμοίως ; for
the author says, ver. 17, κατὰ πάντα (Hofm.,
Del.); and he holds to no mere analogy of the
life of Jesus to a real human life, or a general
similarity in some individual points, generating
a guasi kindred relation. His object is rather to
assert the true and complete humanity of the Son
of God. But the adv. is not, therefore, with
de Wette, to be rendered “in like manner,” nor
with Bleek, ‘‘in equal measure;” but expresses
at once the actual approximation, and yet the
never-to-be-forgotten or overleaped distinction
of Jesus Christ, from all other men, as at Rom.
vili. 3; Phil. ii. 7. Ὁ λόγος οἱονεὶ σὰρξ γίνεται.
Orica. 6. Cels., IV., 15.
That by means of death he might de-
stroy him, efe.—The doing away of death in
the kingdom of the Messiah, is matter of pro-
phecy, Is. xxv. 8; Hos. xiii. 14; Dan. xii. 2, 8.
Κράτος τοῦ ϑανάτου is not the power of putting to
death, which belongs to God alone. Nor is κράτος
to be taken absolutely, nor τοῦ ϑανάτου ἃς Gen.
Subj. (Ebr.) with the too artificial and far-fetched
thought that the phrase refers to the tyrannical
dominion of death (1 Cor. xv. 5, 6), which, by
means of original sin, the devil has obtained
and perpetually exercises, Wis. ii. 24; Rom. v.
12. “He holds this dominion not asa Lord, butas
an executioner” (QuENsTADT). The expression
may, perhaps, with Thol., be explained from the
author’s blending the idea of Death and of Hades,
both together personified as Rulers (Rev. i. 8,
6; viii. 20, 14), and ,representing the devil at
the same time as Lord of Hades, of whose keys
the Redeemer has obtained possession (Rey. 1.
18). At all events the “devil” is not here iden-
tical with the angel of death (who is not in
Jewish Angelology confounded with Sammael),
but he is the murderer of men, ἀνθρωποκτόνος,
from the beginning (John viii. 44), whose domi-
nion stands in essential and causative connection
with alldeath (Del.). “The wild of Satan is always
unjust, his power never! for his will he has from
himself, his power from God.” (Greco. Maan at
Job 1.11). Karapyeiv with the classics=to ren-
der impotent, is employed by Paul for the com-
plete putting down of hostile powers (1 Cor. xv.
24), and specially of death (1 Cor. xv. 26; 2
Tim. i. 10). The word occurs with Paul twenty-
eight times, elsewhere in the New Testament
only here and Luke xiii. 7. It stands Ezra iy,
21, 23; v. 5; vi. 8, as rendering of the Araman
ta. Substantial parallels in thought, are found
Gen. iii. 15; Is. xxy. 8; 1 Jno. iii. 8. Θανάτου
is not to be specialized by supplying αὐτοῦ, his
death. This would mar the thought which is
correctly given by Primasius: ‘‘Arma que fuer-
unt ili guondam fortia adversus mundum, hoc est
mors, per eam Christus lum percussit, sicut David,
abstracto gladio Golizx, in eo caput ilhus amputavit,
in quo guondam victor ille solebat fiert.” ‘It is
death itself, and as such, which Jesus has made
the means of annihilating the ruler of death. In
the person of Jesus there has commenced a life
of humanity, which triumphs over the deadly
power of Satan, after this power had brought
that life (a life of blood and flesh similar to ours),
in which Jesus becomes subjected to it, into a
death which has rather proved the death of death”
(Horm., Schriftb., I1., 1, p. 274).
Ver. 15. And deliver those who—were
subject to bondage.—The discussion proceeds
now to designate the swdjects of the incarnation
and death of Christ. These great acts have re-
ference not to beings exempt trom death, but to
beings who are held under bondage to the fear
of death (Del.). It is mankind, as a class, stri-
kingly characterized by this language, as distin-
guished from angels or demons, that are the
objects of redemption. The limitation is expressed
by the prefixed τούτους, these, while the subjoined
ὅσοι, as many as, whosoever, intimates that within
the sphere of this limitation, the totality of the
members of the class are included. Grammati-
cally δουλείας might be constructed with ἀπαλλάξῃ,
and φόβῳ with ἔνοχοι, as by Bohme and Abresch,
inasmuch as ἔνοχος may be equally well con-
structed with the Dat. as with the Gen. But the
position of the words is adverse to this construe-
tion, [The rendering then would be, ‘‘and de-
liver those as many as, through their whole life,
were held under the fear of death, from bon-
dage.” This gives to ἀπαλλάξῃ such a Gen. as
might very naturally follow it, instead of leaving
it to stand absolutely; but on the other hand,
Alf. following Bleek, remarks that ἔνοχοι with
the Gen. has rather the force of a noun the sub-
jects of; with the Dat. that of a participle, liable
to, andthereforewould here be better conjoined
with the δουλείας, ‘subjects of bondage,” than -
with the φόβῳ Jav.—On the whole, the ordinary
construction seems preferable.—K. ]. “ Φόβος and
δοῦλος are interchangeable ideas (Rom, viii. 15),
as fear of death, and consciousness of guilt ;
when the latter is removed, comes in childlike
boldness (παῤῥησία), and the state of bondage has
disappeared.” (Tuot.).
Ver. 16. For it is not assuredly angels
whom he, e’c.—The correct interpretation of
ἐπιλαμβ. τίνος (=to lay hold of one in order to
secure him for oneself, here, to lay hold of in aid,
to succor), was, according to Thol., first expressed
by Castellio in his translation, 1551, and stigma-
tized by Beza as execranda audacia. The whole
ancient Church, followed by Erasm. and the Re-
formers, in the 17 cent. the Reformed Moresius
and the Luth. Scherzer, Calov, Seb. Schmidt
and Chr. Wolf, explained it erroneously of the
assumption of human nature; Camero defended
the correct rendering in the most thorough man-
ner; the Socinians (except Socinus himself) im-
mediately accepted it; the Catholic Ribera
(1606) chose rather to confess that he did not
CHAP. II. 14-18,
61
understand Paul than reject the interpretation
of so many Fathers, and even Rich. Simon cen-
sured the admission of the change into the ver-
sion of the Port Royal. Ebrard also overlooks
the Pres. tense, and the δήπου (-- 1 think,’ 1
should suppose;’ or, ‘surely perhaps,’ ‘surely I
suppose,’ Hart, Partikellehre, 1., p. 285), and
thinks (as did formerly Hofm.) that the author
appeals to the well-known fact that God entered
not with angels into a gracious covenant rela-
tion, but with the sced of Abraham. But the
train of thought by no means suggests (as ποὺ in
ver. 6) any special passage of the Old Testament,
although the erroneous nusquam of the Vulgate
has been followed by Luther and many early ex-
positors. Nor is the Present to be understood as
pointing to an ever ready help of a general cha-
racter, but to the aid which Christ renders in
redemption, and which is as such perpetually
existing. Bleek, deWette and Liin. assume a
discrepancy between this passage and Col. i. 20;
but with no good reason. For the special and
exclusive objeots of redemption are men of flesh
and blood, not purely spiritual beings; while
among them the angels have no need, and the
devil is incapable of redemption. The absence
of the article shows that not individuals are spo-
ken of, but classes. The expression ‘seed of
Abraham,’ however, neither, on the one hand,
contradicts Paul’s wider statement of the pur-
pose of the Gospel (although, as de Wette justly
remarks, Paul would not have thus expressed
himself, and hence the language is not to be ex-
plained purely from the nationality of the
reader), nor, on the other, as we look at the
terms τοῦ λαοῦ, of the people, ver. 17, and τὸν λαόν,
the people, ch. xiii.12, are we at liberty to take
the expression for a designation of mankind in
its spiritual relation (as believers are called ‘the
seed of Abraham’) as is maintained by Bengel,
Bohme, Klee, Stier, Wieseler. The term rather
proceeds upon and suggests the view, so familiar
to the Hebrews, that the whole redemptive and
religious history of humanity has its central
point in the seed of Abraham. ‘‘As in the pur-
pose of God respecting the sending of Christ, so
in His purpose respecting salvation in Christ,
and in respect of their relation to other nations,
the Israelites have a certain priority, not to say,
superiority. It is only because the moral con-
ditions have remained unfulfilled by them, that
salvation has been taken from them. But the
compassion of God, which embraces all, will,
therefore, yet again extend itself to them.”
(Kuve). Fricke gives too narrow an applica-
tion of the words, when he explains them of the
«Believers of all nations.” To make with Dav.
Schulz, death, (6 ϑάνατος) subject of the verb:
“for death lays not hold of angels,’ makes an
entirely different construction, grammatically, in-
deed, admissible, but logically untenable, since
ver. 17 stands closely connected with ver. 16, and
Christ is the natural subject of ver. 17, as well as
of vv. 14, 15 (Liin.). To this view, moreover, the
term ‘seed of Abraham,’ is in no way adapted.
Ebrard rightly remarks that ver. 17 so repeats
the thought already expressed, that at the same
time a new perspective opens, viz.,a glance at
the thought that Christ is not merely the most
perfect organ of God’s revelation to man, not
merely a messenger of God elevated above all
messengers and angels, even above the angel of
Jehovah, but that he is at the same time the per-
fect high-priestly representative of humanity in
its relation to God.
Ver. 17. Whence it behooved him in
all things to be assimilated to his breth-
ren.—The un-Pauline ὅϑεν (but frequent in our
Epistle, and found also in Acts xxvi. 19), de-
duces from the purpose of Christ’s incarnation
given ver. 16, the obligation which that purpose
involved: for ὦφειλεν denotes the obligation
springing from the olject which was undertaken, as
ἔδει would have shown the necessity as matter
of purpose and decree (Luke xxiv. 26), and éxperev
as matter of intrinsic fitness and propriety(ver. 10).
Ὁμοιωϑῆναι in a kindred sense, Acts xiv. 11. The
idea of likeness is emphasized by Liinemann.
That he might become a merciful and
faithful high-priest in things pertaining
to God.—The order of the words seems to favor
the rendering of Τύτη.: ‘that he might become
compassionate and a faithful high-priest,” etc., fa-
voredalso by Grot., BOhm., Bl., de W., Stein, Thol.,
Liin. But the ἵνα γένηται, that he might become,
declares assuredly what Jesus, when thus assimi-
lated to humanity, was to become, and in this
connection the declaration that He was to become
compassionate, might suggest the idea that He
previousiy was not so, [Yet to this it might
be replied that γίγνομαι implies frequently,
not absolutely to become, but to prove ones-self,
as Rom, iii. 4.—K.]. True, the author has
hitherto emphasized rather the arrangement of
God in the work of salvation, than the self-devo-
tion of the Saviour; yet from the preceding it is
still clear enough that the incarnation originated
in compassion toward men exercised equally on
the part of Him who submitted himself to it
(Del.). On the contrary, the thought is entirely
pertinent that the Incarnate One is, as such, to
become a high-priest, in whom the two characteristics
essential to this calling, expressing His proper re-
lation alike to man (‘compassionate’) and to
God (‘faithful’) come forth into view in the actual
conduct and experiences of His life. Bengel fol-
lowed by Cram., Storr, Ebr., Hofm., Del., re-
marks, in regard to the inversion of the words,
that ἐλεήμων (the compassionate element having
received sufficient prominence) recedes into the
background, while the faithful high-priest (rior.
apytep.), with its two-fold conception, yet to be
unfolded, takes the foreground of the picture.
The adverbial phrase τὰ πρὸς τὸν ϑεόν, in things
pertaining to God, belongs not merely to πίστος
(Klee), or ἀρχιερεύς (B1.), but qualifies the entire
statement. Nor does πιστός denote reliableness,
but, as shown ch. iii. 2, fidelity in the work He
has undertaken. And utterly without ground is
the statement of de Wette, that the idea of ἀρχιε-
ρεὺς comes in abruptly, with nothing preceding
to pave the way for it. For the mention of pu-
rification from sin (i. 8), of sanctification (ii. 11),
of saving mediation (ii. 16), of the death of Christ
as a death on behalf of men (ii. 9), is a sufficient
preparation, apart from the immediately follow-
ing account of the functions to which he was
appointed.
To make expiation for the sins of the
people.—In the classics ἱλάσκεσϑαί τινα appears
62
THE EPISTLE TO THE HEBREWS.
only in the sense of propitiating some one, of
which propitiation Deity or even men may be
objects, but never inanimate things. But neither
the LXX. nor the N. T. use the term of any pro-
cess of rendering Jehovah graciously disposed ;
but employ it either of the independent gracious
determination of God in which the Pass. and
Mid. signification run into each other, or, disre-
garding its reflex middle force, they apply it to
one who performs an act, the object of which is
sin, and the effect of which is that sin shall
cease to awaken God’s wrath toward men. The
LXX. construct ἑλάσκεσϑαι with the Dat. of the
person or thing for which propitiation is sought
==propitium fieri; ἐξιλάσι.., on the contrary, fre-
quently with the Acc., or, with περί of the person
to be atoned for=expiare. Itis true that in regard
to man’s relation to man we find ἐξιλάσκεσθαι τὸ
πρόσωπόν τινος, Gen. xxxiii. 20, and ϑυμόν, Prov.
xvi. 4. But no where, not even 2 Sam. xxi. 3,
does God or His wrath appear as object of
ἐξιλ., but sin, 1 Sam. iii. 14, Expiation inter-
poses between wrath and sin, so that the latter
is covered over, Num. xvii. 11 ff. Christ, then,
is ἃ propitiation for our sins (ἱλασμὸς περὶ τ. ἀμ.
ἡμῶν, 1 John ii. 2; iv. 10), and appointed by
God as our ἱλαστήριον, Rom. iii. 25. As this ex-
piation refers objectively to the sins of the
whole world (1 John ii. 2), τοῦ λαοῦ is employed
under the point of view before designated. Del.
misconceives the reference of the term in ex-
plaining: ‘He officiates now as_high-priest
amidst a ransomed Church, which, in the O. T.,
is called the People, i. e., the people of God; and
what, as propitiating high-priest, He accom-
plishes, is designed to prevent the sin stfll ad-
hering to His Church from marring the loving
and gracious relation which has been once for
all established.”
Ver. 18. For in that he himself hath
suffered, etc.—The language alludes not to the
efficacy of the sufferings of Christ as rendering
satisfaction to the Divine law, and thus as the
meritorious ground of His Priesthood (Hofm.),
but (with Del.), to the moral fitness which
these sufferings gave Him for the office.
And it is not barely in the circumstance
that Christ has suffered, but in the relation
of these sufferings to His personal charac-
ter, as one who has been subjected to actual
temptations, that we recognize His capacity to
aid all who are from time to time exposed to
temptations. (Observe the force of the Present
Participle). The rendering, ‘‘Wherein,” or,
‘in the sphere in which” (Luth., Bl., Ebr., and
others), restricts His power to the too narrow
sphere of like circumstances, of suffering and
temptation (Liin.). ᾿Εν mis to be resolved into
ἐν τούτῳ ὅτι, in thes thing that, on the ground that,
in so far as, or, since (BERNH. Synt., p. 211).
{It may be doubted if ἐν q ever mean” strictly
and in itself since, or because, but it uudoubtedly
may have the force of in this that—in the fact
that, hence nearly—on the ground that. Thus it
may be resolved either into wherein (in the sphere
in which), or ἐπ that (on the ground that). There
is, in fact, here, I think, but little difference; for
the rendering ‘wherein, in the sphere in
which,” is in reality only apparently more re-
strieted than the other. Because if the personal
suffering of Christ is a necessary condition of
His sympathizing succor, then the extent of His
temptations and sufferings must be really the
measure of His ability to render sympathy and
succor; so that to say, “wherein He hath suf-
fered He is able,” and “im trat He hath suffered
He is able,’ amount practically to the same
thing. If He could not sympathize and succor
only in that He had suffered, then He can sym-
pathize and succor only wherein He has suffered.
Aside from this, the passage may ‘be variously
rendered. It may be resolved in several differ-
ent ways, according as we take ἐν ¢ as in that, or
wherein, and according as we connect αὐτός with
πέπονθεν, or πειραθείς.ς. The principal are
these :—
1. “In that (because) He hath Himself suf-
fered, being tempted, He is able,” etc.
2. «Wherein He hath Himself suffered, being
tempted, He is able,” ete.
8. “In that He hath suffered, being Himself
tempted.”
4, «Wherein He hath suffered, being Himself
tempted.”
5. “Being tempted in that He hath Himself
suffered.”
6. ‘Being tempted wherein He hath Himselt
suffered.”
7. “Being Himself tempted in that He hath
suffered.”
8. ‘Being Himself tempted wherein He hath
suffered.”
Of these the English Ver. and Bib. Union
adopt the first; Delitzsch adopts substantially the
seventh; Alford, substantially, with Ebrard, the
eighth (having been Himself tempted in that
which He hath suffered); Moll substantially the
third. Fortunately it makes little difference as
to the main sense which construction we adopt,
and among them all I prefer the first or second
as the more obvious and simple, although the
construction adopted by Alford is nearly or
quite unobjectionable.—K. ].
DOCTRINAL AND ETHICAL.
1. «The children of God, allied in their dispo-
sitions to the Son of God, have become in need of
succor (ἐπιλαμβάνεσθαι), of assistance (βοήϑεια).
This redemption, however, is the result of no
determination formed in time, after the occur-
rence of the Fall, but an eternal purpose of God
simultaneous with His purpose to create man
(Eph. i. 4; 2 Tim. i. 9; Rom. xvi. 25; 1 Pet. i.
20). The idea of the perfect God-man had thus
of necessity to actualize itself, for the salvation
of the children of God who were to be led to
their goal.—The Redeemer was of necessity to
become a member in the diseased organism of
humanity, to assume humanity with its suscepti-
bility to suffering, only without sin, iv. 15. The
end and goal was the overcoming of death”
(Thol.).
2. That Divine help which has been bestowed
in Christ, and is being continually bestowed, re-
lates, not to the removal of outward sufferings as
such, but relates directly to human sufferings in
so far as they are either judicial consequences of
sin, as well of that of the race as of that of the
person, or in so far 88 they have a character
CHAP. II. 14-18,
63
which tempts to sin. The aid, therefore, rendered |
to humanity has as well an ethical as a soteriolo-
gical significance.
8. In order to become for us the true, all-suffi-
cient and actual Saviour, the eternal Son of God
has entered not merely into a fellowship with us
of internal and spiritual life, but into a participa-
tion alike in respect of nature and of race, in our
outward and historic life. As, however, He has
not, by this entrance into the fraternal relation,
impaired His Divinity, there remains io be ac-
knowledged a distinction never to be done away
between His and our nature—a distinction
having its ultimate ground partly in our crea-
tureliness, partly in our sinfulness. Under the
restrictions imposed by this distinction, numan
nature has, in its full extent, been made histori-
cally His nature, and an actual nearness to God,
in a living and personal form, has been thereby
imparted to the race.
4. The actual human nature of Jesus Christ
renders possible His susceptibility of suffering
and death, and this again conditions that perfect
carrying out of His high-priestly calling, which is
the means of accomplishing that salvation, for the
sake of which the eternal Son of God has become
man. ‘On account of the love which He bare to
us, Jesus Christ our Lord has shed His blood for
us according to the will of God, and given His
flesh for our flesh, and His soul for our soul”
Clem. Rom. 1 Cor. xlix.).
5. Death and sin spring from one common
root. Both involve in their essence a separation,
8 rupture, so to speak, in contravention of the
Divine purpose, and have their origin in a sun-
dering of the creature’s fellowship with God.
But death is the revelation or laying bare of this
state of things in the form of punishment, and
as a consequence of God’s previously threatened
judgment. Sim, on the contrary, is the voluntary
and willing movement of man in the relation of
estrangement from God. Precisely for this rea-
son can the fear of death be predicated of sinners,
and the power of death be predicated of Satan;
and from both of these Christ alone is able to
redeem us, in that He identifies Himself with hu-
manity in its nature, its sufferings, its tempta-
tions, yet without sin, and offers up His holy
life as an expiation for sin. It is at the same
time clear from this how God, as Creator and
Judge of the world, can directly and positively
take part in the death of man, but not in his sin-
fulness; while the devil is at the same time the
author of sin, and the tempter and the murderer
of man.
6. Death, which, under the influences of sin,
is the essential means of our enslavement by
Satan, became in Christ the essential means of our
deliverance. ‘+The devil, as he who had the
power of death, delighted in death; and that in
which he delighted, the Lord held out to him.
Thus His cross became a snare for the devil”
(Avaustine Sermons, 263), ‘The Scripture has
announced this, viz., that one death devoured
the other (1 Cor. xv. 54): death has been turned
into derision. Hallelujah!” (Lutu. Laster Hymn
of year 1524}. Dominus itaque noster ad humani
generis redemptionem veniens velut quemdam de se in
necem diaboli hamum fecit. Hujus hami linea illa
est per evangelium antiquorum patrum propago me-
morata—in cujus extremo incarnatus Dominus id est
hamus ista ligaretur—Hamus hic raploris fauces
tenuit et se mordentem momordit.—Ibi quippe inerat
humanitas, que ad se devoratorem adduceret; Ibi di-
vinitas, que perforaret ; ἰδὲ aperta infirmitas, que
provocaret; ibt occulta virtus que raptoris faucem
transpgeret” (GreGoR. Maan. ad Job. xl. 19).*
7. The death of the God-man, who despoiled
Satan of his power, is neither a merely pas-
sive eaduring of hostile assaults of man or of
Satan, nor a merely active surrendering of Him-
sell to the conflict. It is neither a bare punish-
ment of sin, caiied forth by the wrath of God,
por an exclusive attestation of Christ's moral
power of will, under the aspects of trust in God,
haelity to His calling, and fulfilment of His ob-
ligation. It unites inseparably in itself moral
and religious features; presents the active and
the passive elements which enter into it, as per-
Tectly and mutualiy interpenetrating each other,
and can be rightly understood only as belonging
to ἃ historically developed scheme of salvation.
Being in its import a sacrificial death for the ex-
piation of sin, it presupposes the perfecting of
the lyfe of the God-man by active obedience; has
the reconciliation of the world with God as its con-
sequence: and is in its nature vicarious, or sub-
stitutionary, by means of suffering obedience.
8. Deliverance from the fear of death is
wrought not by a new doctrine of immortality,
which changes our conceptions of the future
world, but by our transition into a new relation,
in which the sting of death, the wounding, rank-
ling consciousness of guilt is removed, (1 Cor. xv.
17, ὅδ). Christ is the Prince of Life (Acts iii.
16), who conquers death and Hades, and secures
for us both the knowledge and possession of life,
(2 Tim. i. 10; John v. 24; xi. 25; xiv. 19), who
not only holds in his hands the keys of Death
and of Hades, (Rev. i. 18; xx. 14; xxi. 4); but
by His resurrection has begotten believers by a
lively hope, (1 Peter i. 8, 4); produces in them
the certainty of a glorious resurrection and eter-
nal life, Rom. ν. 21; vi. 28; and Himself brings
this life at His glorious appearing, John xvii.
10; Col. iii. 8; Phil. iii. 21, in that His Spirit
creates in believers, first a spiritual and then a
bodily renovation, Rom. viii. 11. ‘The death
of Christ has become, asit were, a root of life, an
annihilation of corruption, a doing away of sin,
and an end of wrath. We were laden with a curse,
and in Adam had been brought under the sen-
tence of death. But since the Word that knew
no sin, made Himself to be called a Son of Adam,
and the debts incurred by the first transgres-
sion have been cancelled by Him, human nature
has in Christ been manifestly restored to sound-
ness, and this His sinlessness has delivered the
dwellers upon the earth.” —(Cyrinu. ALEX.).
9. Thereis anold controversy whether the au-~
* [“And thus our Lord coming for the redemption of the hu-
man race, made, as it were, a sort of hook of Himself for the
destruction of the devil. The line of this hook is the succes-
sion of Ancient Fathers recorded in the Gospel .... at
whose extremity this hook, an incarnate God, should be fast-
ened..... This hook held the jaws of the spoiler and con-
sumed him who was consuming itself. Because there was
a humanity which should attract to itself the devourer;
there a Divinity which should pierce him; there was an
open infirmity which might challenge his approach; there
a concealed power which should transfix the jaws of the
spoiler ἢ].
64
THE EPISTLE TO THE HEBREWS.
thor makes the high-priesily office of Christ com-
mence with His return to the Father, (Schlicht.,
Griesb., Schultz, Bl.) so that, as maintained by
the Socinians, His High-priesthood coincides in
origin essentially with His sovereignty, and His
death on the cross corresponds not to the offer-
ing, but only to the slaughtering of the victim ;
or whether in our epistle Christ’s offering of
Himself on the cross is regarded as the proper
High-priestly act (WinzER de Sacerdotis officio
quod Christo tribuitur, comm. JI. 1825, and nearly
all recent writers). In favor of the latter view
we may urge that the author places the volun-
tary offering of Jesus Christ, and His entrance
with His own blood, into the heavenly sanctuary,
regarded as two inseparable parts of the same
transaction, on a parallel with the well-known
Jewish rite, and that the expiation of the sins of
men is referred to the sacrificial death of Christ,
11. 14; vii. 27; ix. 11-14, 26, 28; x. 10; xii. 14;
xiii. 12, The unquestionable emphasis laid on
the heavenly character of Christ’s high-priest-
hood, is explained from the author’s design to
set forth the higher and unconditioned excel-
lence of the Christian high-priest, in contrast
with those who exercised their priestly function
on earth, in the typical sanctuary at Jerusalem.
The intercession on behalf of men, which is
made in the presence of God by the transcen-
dently exalted Redeemer, is but the continued
exercise of a high-priestly office, upon which He
had already entered. (Liin.) The scene which
transpired with the sin offerings in the outer
court on the great day of atonement, finds its
perfect counterpart and realization in Christ’s
offering of Himself once for all on earth. Be-
qween the slaughter of the victim in the outer
eourt, and the sacrifice on the altar of the outer
court, took place that act of solemn significance,
the carrying of the blood into the Holiest of all;
and of this act the antitype and fulfilment takes
place exclusively in heaven. (Del.)
10. From that moral decision which, in the
grand crisis of life, determines its entire direc-
tion, and with this its collective destiny, we are
to distinguish partly those moral decisions made
upon the basis of this, and running through the
whole life, and partly those acts of will which
precede and prepare for this capital decision. So
also the trials appointed by God, are not to be con-
founded with the temptations wrought by Satan,
although both may concur in the same circum-
stances, and by this concurrence prove doubly
dangerous. Especially do sufferings bear this
two-fold character.
11. In all these relations Jesus has been assi-
milated to us, and inthe most various situations
and forms, has subjected Himself, according to
the will of God, to personal and actual tempta-
tions, only with the distinguishing trait that sin
has neither potentially nor actually shown itself
in Him, and hence there were to be overcome in
His person no conditions of corruption, and no
proper lustful impulses (Jas. i. 14). Precisely
for this reason has He become a second Adam,
the founder, in the old race of sinners, of a new
race of children of God.
12. The existence and the agency of the devil are,
according to the tenor of the doctrine of this
epistle, as well as of Scripture elsewhere, to be
recognized as real, and his agency is to be con-
ceived as consisting in temptation to sin, and in
bringing sinners into bondage to death, in the
Biblical sense of this word—a sense in which
are united natural, spiritual and eternal death,
But this agency of the devil, Christ victoriously
encounters, a succorer of those who are tempted,
and a deliverer from the deadly dominion of the
devil. The means of achieving this result are
found in His temptations and His sufferings, by
which He Himself was perfectcd for glory.
HOMILETICAL AND PRACTICAL.
Christ became man 1. as to nature and quality
in real assumption of our flesh and blood; 2. as
to purpose, in order to become susceptible to suf-
fering, temptation and death ; 8. as to final olyect,
in order to ransom us from the power of sin, of
death, and ofthe devil.— The death of Jesus Christ
is to be regarded 1. as the proof of His true hu-
manity, and of His divine love; 2. asthe end of
His sufferings; 8. as the culminating point of
His temptations; 4. asthe instrument of His vic-
tory; 5. as the means of our redemption.—Our
redemption is a work of God’s grace for our sal-
vation ; for it is 1. a breaking of the power a. of
sin, 6. of death, ς. of the devil; 2. a redemption
by the sinless yielding up of the Son of God into
the fellowship a. of our nature, ὃ. of our tempta-
tions, 6. of our sufferings; 3. a deliverance
into the fellowship, a. of divine sonship, ὁ. of
triumph over the world, c. of a perfected and
glorified life—The expiation of the sins of the
people reminds us; 1. of the prevailing, a. bodily,
ὦ. spiritual corruption of our race; 2. of our
pressing, a. universal, and ὁ. personal indebted-
ness of guilt; 8, of God’s righteous, a. present,
ὃ. future retribution; 4. of the ever ready succor
of Jesus Christ. asthe a. compassionate, ὁ. faith-
ful high-priest with God; 5. of that fellowship
a. with God, ὃ. with the children of God, which
binds us to the imitation of Jesus.—Wherein,
amidst all our lowliness, consists the preémi-
nence of our race above the angels? 1. we are
fallen, but not necessarily lost; 2. we can suf-
fer, but by triumphing over sin, have precisely
herein fellowship with Christ; 3. we must die,
but are able in death to attain to a higher stage
of life-— Whither are we to look in sufferings
and temptations?—1. To the peril which threat-
ens us, a. in the heaviness of the assault, by the
union of sufferings and temptations; ὃ. on ac-
count of the origin of our temptations, in the
agency of the devil; 6. in respect of the conse-
quences of our succumbing, by which we are
more ignominiously enslaved ; 2. to the weakness
which cleaves to us, and a. brings to light our
connection with sin, ὁ. makes us sensible of our
natural helplessness, c. awakens, intensifies and
guides our healthfullonging after the deliverer ;
38. to the succor which we can obtain in Christ, a.
as the Son of God, who has become like to us
men, ὁ. who has suffered as one that was tempted,
ce. but by death bas wrested his dominion from
the devil.—In Christ Jesus is imparted tous genu-
ine divine help: since 1. His nxcariution shows
that the purpose of God to render us His chil-
dren, God Himself adheres to; & Hig struggle
with temptation shows the possibility of a victory
CHAP. II. 14-18.
—
65
—-)
over sin; 3. His ‘suffering of death, as the com-
passionate and faithful high priest, effects, on
our behalf, the expiation of our sins, and the
overthrow of the dominion of the devil.—Our
Christian obligation demands, 1. that we do not
sar death and the devil; 2. that we avoid sin;
3. that we take Christ as our helper in our tem-
poral and spiritual needs.—To the greatness of
our misery corresponds the greatness of our guilt,
and also the greatness of the divine compassion
and faithfulness in Christ.—Suffering presses hea-
vily; more heavily temptation; most heavily
guilt: but Christ assists us to dcar suffering, to
overcome temptation, to obliterate and wipe out
guilt.—Our text places in contrast before us the
worst enemy and the best friend; the greatest
weakness and the mightiest strength ; the bitterest
misery, and the surest, nearest and sweetest aid —
Christ has become, in all respects, like us, and
yet remained exalted infinitely above us, whe-
ther we look 1. at His person, or 2, at His walk,
or 8, at His final withdrawal from His temporal
life.
Starxe:—The devil has dominion and power
over men in respect of natural, spiritual and
eternal death. For after having plunged the
human race by sin into spiritual death, he natu-
rally so rules over it by sin, that by spiritual
death he holds it captive, and by the natural
death which thence results, leads it on to death
eternal.— The power of death is ever-during
fear, terror, distress, trembling and quivering
before the stern judgment of God, by which the
soul of man is tormented, so that it ever dies,
and yet never dies, because it is immortal. This
power the devil possesses; that is, he tortures
and afflicts the conscience with hellish fear and
terror, trembling and dismay. Satan is ap-
pointed by God as His executioner, His jailor,
or, if one may so say, an executor of the curse of
the law, who is authorized to demand man for
deserved punishment, and to proceed against
him before the court, by virtue of the claim of
the law, so that God cannot, without infringing
upon His righteousness, reject his demand, which
is the demand of the law itself (Is. xlix. 24;
Matth. xii. 29; Rey. xii. 10).—Christ is the
sweet antidote to the bitterness of death.—No
hero is naturally so bold that he is not terrified
at death. But believers in Christ are such va-
liant heroes, that even death they do not fear
nor even taste (John viii. 51).—The law does
right in disclosing to thee thy sins; but when it
would condemn thee, then against law, sin, and
death, appears thy Saviour, and says: I am also
of flesh and blood, and they are my brethren and
sisters; for what they have done I have paid the
reckoning. Law, wilt thou condemn them? con-
demn me. Sin, wilt thou pierce and slay?
pierce thou me. Death, wilt thou swallow up
and devour? devour thou me. The condition
of servitude is set over against that of Sonship,
and is connected with a torturing fear of death,
since we find ourselves so controlled by sin, and
the dominion of Satan, that our own powers can
never emancipate us (John viii. 84); and this
servitude is far heavier than that servitude of
the Old Testament under the law and Levitical
ordinances, which was rather analogous to a
state of minority and pupilage (Gal. iv. 1-5).
But the redemption wrought through Christ of-
fers a freedom of such a nature, that we emerge
by it out of all bondage and slavish fear, into
true Sonship, and serve God with willing and
joyful spirit, in all truth and purity. For as,
by the work of regeneration, it brings to the soul
spiritual life, so natural death loses its terror,
and is converted into a blessing, Luke i. 74, 75;
Rom. viii. 15; Gal. v.1; 1 John iv. 18.—The
fallen angels have no redemption to hope for,
Matth. xxv. 41, 46.—The qualities of a true
high-priest are compassion and fidelity; both
these Christ must possess from His likeness to
us. 1. Compassion is, indeed, a Divine attribute
which existed in the Son of God before He be-
came man. Butas He has taken upon Himself
our nature, He has Himself an actual personal
perception and sense of our wretchedness. No
one knows the spirit of the poor and sick like
Him who has Himself been sick and poor. 2.
From compassion springs fidelity. From this
arises the fact that Christ has not merely been once
our high-priest and pattern, but that He is still
so daily, ch. vii. 25,—As all kinds of suffering
and distress are called temptations, 2 Cor. x. 13,
and in like manner the sufferings of Christ, Luke
xxii. 28, we can also say that Christ has been
tempted of God, yet not for evil but for good,
viz., 1, in order to promote the honor of God
and the salvation of men; 2, to reveal the im-
maculate holiness and transcendent power of
Christ, that he might be the hero who should
bear, without sinking under it, the wrath of
God; 8, to open to him, by means of this suffer-
ing, the way to glory.—The sufferings of Christ
were not only real, but meritorious, and were
endured for our sake. Hence they come in our
place, primarily in such a way, that they are
reckoned to us for righteousness; and seconda-
rily in such a way, that in our temptations,
whether from without or from within, our high-
priest comes to our aid with His instruction and
His strengthening power. Temptations have been
to Christ a source of great suffering; since al-
though He had no sin and could not sin, yet it
was, therefore, all the deeper sorrow to Him
that sin was imputed to Him. This marked
Christ’s deepest humiliation.—Console thyself,
thou devout bearer of the Cross, thou who art
pressed and borne down by many a need; {γ΄
brother Jesus has also tasted allthis; He knows
how it weighs thee down; He can help thee, He
will assuredly refresh thee, 2 Cor. iv. 10; 1 Pet.
iv. 13.—After we have completely eliminated all
imperfection, and all painful emotions from the
compassionate sympathy of Christ in heaven,
this tender human sympathy still appears in no
wise incompatible with His glorified condition.
And we must also know that the joy of His hu-
man nature in heaven cannot now be 80 great
and perfect, because His mystical body is here as
yet still surrounded with sorrows, and encom-
passed with infirmities, as it will be when, after
the resurrection of the dead, all this shall have
forever ceased.
SpenEeR:—Since all the power of Satan con-
sists in sin, by which he deals with us as slaves,
according to his will, redemption from this is a
grand and precious feature of our blessedness,
1 John iii. 8; Rev. v. 5; Col. ii. 15.—Children
66
THE EPISTLE TO THE HEBREWS.
—-
of God are already blessed in life, because de-
livered from the fear of death. They think of
death with tranquil heart, and overcome in faith
the fear that naturally cleaves to others, Luke
ii. 29; 2 Cor. v. 8; Gen. xlvi. 30.—The redemp-
tion of Christ attaches not to those who still con-
tinue under reigning sin and the power of Sa-
tan, and cannot belong to them until, by true
conversion and translation into the kingdom of
light, they allow themselves to be delivered from
the snares of the devil, Col. i. 1-13
BertenBurcer Biste:—The incarnation of
Christ is historically, indeed, well known to all,
but in its secret mystery to but exceedingly few,
both in respect of knowledge and practice.—The
kingdom of death had to be overthrown in a
rightful and legitimate way, by the payment of
all its just demands.—The devil, through our
sin, gained a dominion by conquest; not a legiti-
mate and rightful sway, but a usurpation with
our consent. He acquired by sin, a double pre-
rogative, that of condemning and of ruling; both
are taken from him.—That terror of conscience,
which springs from sin, is man’s living hell
upon earth, so long as he does not take deliver-
ance from it by grace and the spirit of divine
gladness. Though a man may have had the le-
ginnings of true repentance, he is still, by no
means, exempt from fear. For then, indeed, he
first feels a genuine shrinking from the wrath of
God. He trembles at all God’s righteous utter-
ances and words, and finds no true refuge and
deliverance from it, so long as he fails to exer-
cise living faith.—This fruit of sin and of the
apostasy is very deeply rooted, and has pervaded
our entire human nature, so that to deal with it
and eradicate it, is no light and easy matter.
Even believing Christians have to strive daily
that they may hold this enemy under the victory
of faith, although he has once already been
brought under its power.—Christ takes upon
Himself not the seed of an evil and malignant
nature, but the seed of promise.
Lavrentivus:—To refrain from evil through fear
of punishment, marks the slavish, not the filial
spirit.—Only believers, the posterity of Abraham,
are actually partakers of the redemption of
Christ.
RamsBacu :—The devil is here described in re-
spect, 1, of his name, as accuser and calumnia-
tor; 2, of his power; 8, of his overthrow.—O
wondrous change! We were first created after
the likeness of Christ, and now he is born after
our likeness.—Christ can succor those that are
tempted, since He, 1, has received the right and
authority; 2, possesses the power to do so.
SreinuorerR:— There is a wondrous war
waged on the cross, and an unanticipated victory
in the death of this Just and Holy One.—Com-
passion toward sinners, and indifference toward
sin, cannot possibly coexist.—Atonement is the
mighty word wherewith we would honor Jesus
in His office, and continually enjoy alike His
compassion and His fidelity.
Hann:—By the compassion of Jesus we must
arm ourselves against impatience, since He ex-
acts not too much from us, and we can repose
confidence in Him; and His fidelity gives us
consolation, and strengthens us against all un-
belief.—Jesus is faithful: for He refused not to
bear the worst that might befall Him; He
awaited all, and shrank from nothing; He be-
came not weary. It is only through this faith-
fulness that we reach the appointed goal.
Rrecer:—Every step in the ministry of Jesus
was freely accepted by Him in the spirit of love;
‘as, indeed, when about to be delivered into the
hands of sinners, He said: Thinkest thou not
that I could pray to my Father? But the
command received from His Father, and His
desire to leave nothing unaccomplished, lays
upon Him the necessity to become in all things
like unto His brethren.—Blessed is he to whom
the Spirit of Christ so interprets this “in all
things,” and so applies it to every thing, that now,
in all which he has daily to do and suffer, he
enjoys this light upon his way. Fer thy sake
the Saviour has once for all placed Himself in
like circumstances.
Hevpyer:—So far is the suffering of Christ
from impairing His dignity and power as a Sa-
viour, that itis in fact only through this that
He becomes ἃ genuine Saviour.—God is indeed in
Himself already compassionate, Ex. xxxiv. 6,
but this compassion is revealed with entire clear-
ness, and certainty only in the incarnation of the
Son.
Srizr:—The death of Christ has its signifi-
cance asa suffering of death; and His suffering
again only in the fact that He was tempted in that
which He suffered.—In Christ’s mediatorial of-
fice, concur all these varied and opposite ele-
ments: the power of the devil, the yust claim and
righteousness of God, and the exigency of man.
[Owen :—Death is penal; and its being com-
mon unto all, hinders not, but that it is the
punishment of every one.—According unto the
means that men have to come unto the knowledge
of the righteousness of God, are or ought to be
their apprehensions of the evil that isin death.
When bondage is complete, it lies in a tendency
to future and greater evils. Such is the bondage
of condemned malefactors reserved for the day of
execution; such is the bondage of Satan, who is
kept in chains of darkness for the judgment of
the great day.—The Lord Christ out of His in-
expressible love, willingly submitted Himself
unto every condition of the children to be saved
by Him, and to every thing in every condition
of them, sin only excepted.—The jirst and prin-
cipal end of the Lord Christ’s assuming human
nature, was not to reign in it, but to suffer and
die iu it-—He saw the work that was prepared
unto Him—how He was to be exposed unto mise-
ries, afflictions and persecutions, and at length
to make His soul an offering for sin—yet because
it was all for the salvation of the children, He was
contented with it and delighted in it.—All the
power of Satan in the world over any of the
sons of men, is founded in sin, and the guilt of
death attending it. Death entered by sin; the
guilt of sin brought it in.—If the guilt of death
be not removed from any, the power of the devil
extends unto them. A power it is, indeed, that
is regulated. Were it sovereign or absolute, He
would continually devour. But it is limited
unto times, seasons, and degrees, by the will of
God, the Judge of all_—The death of Christ,
through the wise and righteous disposal of God,
is victorious, all-conquering and prevalent.—
CHAP. 11. 1-6.
67
Satan laid his claim unto the person of Christ,
‘but coming to put it in execution, he met with
that great and hidden power in Him which He
knew not, and was utterly conquered.—Satan
will fly at the sign of the cross rightly made.—
wanted one to undertake for them, but to under-
take for them with care, pity and tenderness.—
Temptations cast souls into danger.—The great
duty of tempted souls is to cry out unto the Lord
Christ for help and relief. He is ‘faithful;”
He is ‘‘merciful,” and that which is the effect
of them both, He is ‘‘able’”’].
The Lord Christ suffered under all His tempta-
tions, sinned in none.—Tempted sufferers not only
SECOND SECTION.
SUPERIORITY OF JESUS CHRIST TO THE DIVINELY-SENT SERVANTS AND LEADERS
OF ISRAEL, MOSES AND JOSHUA.
I.
The exhortation to fidelity toward Christ, the faithful Messenger of God, rests on the preéminence
of Christ, as Son ruling over the house,above Moses, the faithful servant in the house.
Cuapter III. 1-6.
Wherefore, holy brethren, partakers of the [a] heavenly calling, consider [χατανοή-
cate, mark with attention, observe attentively] the Apostle and High Priest of our
2 profession [ὁμολογίας, confession], Christ Jesus! [om. Christ]; Who was faithful to him
3 that appointed him, as also Moses was faithful in all’ his house. For this man [this per-
sonage, he] was [has been] counted worthy of more glory than Moses, inasmuch [by as
much] as he who hath builded [established, χατασχευάσας the house hath more honor
4 than the house. For every house is builded [established] by some man [one]; but he
5 that built [established] all things’ ὁ God. And Moses verily [Moses indeed] was
faithful in all his house as a servant, for a testimony of those things which were to be
6 spoken after [to the things hereafter to be spoken, τῶν λαληϑησομένων]; But Christ as
a Son [was] over his own [his, αὐτοῦ] house; whose house are we, if we hold fast the
confidence [boldness, παῤῥησία] and the rejoicing [glorying, χαύχημα] of the [our] hope
firm unto the end.
1 Ver. 1.—The simple Ἰησοῦν has in its favor the usage of the Epistle, and the authority of A. B. C.* D.* xvii. 34. [So
1. Liin., ete.].
Ξ i Peis ths ὅλῳ is sustained by the authority of Sin. A.C. Ὁ. E. K. L. M., and by the fact of its being found in the
passage (Num. xii. 7), which is virtually cited by the author.
8 Ver. 4.—Instead of τὰ πάντα we should read barely πάντα after Sin. A. B. C.* D.* E.* K. M., 17, 53.
4 Ver. θ.---Μέχρι τέλους βεβαίαν is, since Mill, regarded by some asa gloss transferred from ver. 14, and is harsh, though
not without classical analogies. [It is harsh as to gender, overleaping καύχημα, and going back to the preceding παῤῥη-
σίαν, or possibly determined by ἐλπίδος. A more serious objection is the repetition of so marked a phrase in two passages
so near each other (vv. 6 and 14), which, as Del. well observes, is singular in so careful and practised a writer. Hence Del.,
with Tisch., expunges it; Bleek, De Wette, Thol., Liin., retain it. —K.]. It is sustained by Sin. A. C. D. E. K. L. M. .
[Ver. 1.—Odcv, whence, wherefore, logical, as nearly, or quite always in this Epistle—Karavojoare: κατά emphatic;
mark with attention, contemplate earnestly. MOLL: “Richtet euren Sinn auf? “Κατανοεῖν, of lingering, penetrating regard,
a favorite word of Luke.” (0 61.)---᾿Απόστολον, commissioned one, then Apostle. Molland Del.: Goltesbote ; De Wette: der Ge-
sandte; used of Christ as God’s great commissioned one of the New Testament, as Moses was of the Old. Moses was the
ἀπόστολος and Aaron the ἀρχιερεύς of the Old Covenant; Christ combines in himself both characters in the New.
Ver. 2 ---πιστὸν ὄντα, being faithful. Eng. ver. renders “ was faithful ;” so De Wette ; Moll, following Bleek, renders
ts, but justly censures Bleek for pressing the force of the present ὄντα. The truth is ὄντα is not necessarily present at all,
except to the time that is expressed by the finite verb, or that is present to the mind of the writer. Here I take it to be
clearly that of Christ’s residence on earth, and hence follow Eng. ver. and De W., in supplying was rather than Moll and
jel. in rendering is. But see exposition. an ; ᾿
2 Ver. 3. —"This man,” πὸ ger οὗτος is often difficult to render into Eng. ‘ This one’ is inelegant English ; ‘ This
man,’ directs an undue amount of attention to the word ‘man’ (for here the reference is almost equally to Christ's sojourn
as ‘man’ on earth, and his present heavenly exaltation): ‘this personage,’ is too formal; ‘he’ is not sufficiently emphatic.
The German dieser is unexceptionable. Has been counted or deemed worthy ; ἠξίωται Perf., much better than Auth. ver.
“was counted worthy,” because the reference is not merely to that reward of glorification which Jesus once received, but
ill retains. e 2 χὰ
ἀν τ eral, κατασκενάζειν, furnish out, prepare, equip ; not οἰκοδομεῖν, to build, as also the noun is not οἰκία, ἃ
house proper, but οἶκον, an estate, a domestic establishment, a household. ᾿ 6: bach
Ver. 5.—‘And Moses indeed,” or “while Moses.’ Eng, ver. renders μέν here, as often elsewhere, “verily ;” but always
unfortunately.
68
THE EPISTLE TO THE HEBREWS.
Ver. 6.—Xpuards ὡς vids ἐπί, etc. The ellipsis may be supplied so as to read, “ But Christ, as a Son, was faithful over
His house,” or eas faithful, as a Son, over His house;” or, “(as a Son was over His house,” which constr action: I adopt
with Moll and Del. (except that they put is for was, which, perhaps, is admissible, the discussion sliding forwar panto the
present) as the simplest, the idea of fidelity retreating, and that of authority becoming prominent. Both the best texts and
the connection demand His (viz., God’s αὐτοῦ) not lus own (éavtod).—K.].
EXEGETICAL AND CRITICAL.
εκ. 1. Wherefore, holy brethren, par-
takers of a heavenly calling.—The ὅϑεν,
wherefore, links the exhortation of this verse with
the preceding characterization of Jesus. The
same holds also of the designation of the readers
(‘holy brethren”) who, however, are not here
addressed as brethren of Christ (Michael., Carpz.,
etc.), nor as Jewish compatriots of the writer
(Chr. Fr. Schmidt); but as consecrated members
of the Christian brotherhood, who have become
partakers of a call to the kingdom of God, which
has come from heaven (érovpdavio¢,=7) ἄνω κλῆσις,
Phil. iii. 14, comp. Heb. xii. 25), and has proved
itself effectual, i. 6., has secured to them an actual
participation in heavenly treasures and blessings
(Col. i. 5)—designations from which the follow-
ing exhortation receives, alike in form and sub-
stance, both confirmation and emphasis. The
combination ‘‘holy brethren” is not found else-
where (1 Thess. v. 27, the reading is doubtful),
but is here a most appropriate summary of the
ideas developed from ch. ii. 11. The other epi-
thets point still further back—to ch. ii. 1, and
even i. 1. [ἄγιοι, as usual also with Paul, marks
of course not the degree of individual holiness,
but the collective, and, so to speak, official, or
rather ideal character of Christians. As a com-
munity in their relation to Christ, who alone
can procure sanctification, they are characteris-
tically dy:or.—K. ].
Consider attentively the apostle and
high-priest of our confession.—Karavoeiv
denotes the turning of the νοῦς to an object, not,
however, for the sake of theoretical recognition,
but for the practical weighing of that which we
have in Him—1. 6., for moral and spiritual heed-
ing. The two epithets, descriptive of Jesus, bring,
most impressively before the readers the sub-
stance of the preceding statements. Jesus is the
highest organ of the revelation of God to man, and
at the same time the true and perfect Mediator of
redemption. Precisely for this reason He is not
like Moses and Joshua, a mere lawgiver and
leader, but with all His resemblance to these
servants of God, is yet exalted infinitely above
them. To avoid all misunderstanding, however,
He is not called ἄγγελος, but ἀπόστολος, which
word corresponds as well with the Heb. maleach,
as with His essential relations, Gal. iv. 4; John
ili. 84; v. 386; vi. 29; x. 36; xx. 21. Thol. and
Biesenthal (after Braun, Deyling, Schéttg.) are
inclined to refer the term to Rabbinical usage, in
which ἀπόστολος: poy might bear the sense
of Mediator. But according to Del. the priest
has this name only precisely in his quality of
delegate partly of God, partly of the congregation.
Orro (‘The Apostle and High Priest of our con-
fession,” 1861) assumes a reference to Num. xiii.,
and sums up the result of his investigation in the
following paraphrase: ‘‘ Therefore, ye brethren
who have been rescucd from the world, and been
endowed with the prerogative of a heavenly
home and citizenship, observe that the Apostle
and High-priest of our confession, @. e., He wha
first trod the sacred land of our inheritance with
the confession, ‘Jehovah delivers,’ and now
stands at our head as leader, but who at the
same time is the high-priest of our confession,
ὦ. 6.. who brings before God our confession, ‘Je-
hovah delivers,’ in that He secures by His me-
diation our entrance into the heavenly home,—
in fine that the Apostle and High priest of our
confession, Jesus (as it were, our Joshua) is
πιστός to Him who has constituted Him.” We
have here an interpolation of references and
allusions which, indeed, a subtle ingenuity might
easily enough light upon, but which are wholly
alien to the context. Equally without founda-
tion is also the remark of Kuver (p. 19): “From
His κλῆσις, act of calling, the Son receives the
name of ἀπόστολος, from His ἁγιάζειν, sanctifying,
the name of ἀρχιερεύς. In His two-fold char-
acter Jesus is immediately described as belong-
ing specifically to our, ἢ. ¢., the Christian confes-
sion, in order that the readers may direct their
mind to Him, and consider what they have in
Him. The rendering of the Z/ala: Constitutionis
nostre, reminding us perhaps of the ‘ Messenger
of the Covenant’ (Mal. iii. 1), is inadmissible,
since ὁμολογία in the New Testament signifies
only confession, acknowledgment, never ‘contract
or covenant,’ and this along with the subject (De
W.) and the object (BL, Liin.) of the confession,
2 Cor. ix. 13; 1 Tim. vi. 12,18. The Gen. marks
possession, belonging to. [The high-priest who
belongs to our confession: the high-priest whom
we confess, acknowledge, i.¢., (a8 Beng.) agree
with; God λέγει, man ὁμολογεῖ.
Ver. 2. Who was faithful to him
that appointed him, as also Moses
was faithful in all his house. — Ac-
cording to Otto πιστός does not designate
a moral quality, but ‘position next the heart
of a higher personage” (p. 47), and should
for this reason be taken in the sense of irusted,
confidential, organ’ of trust. This by no means
harmonizes with ch. ii. 17, where assuredly a
moral quality is indicated for the display of
which in His high-priestly calling the Son of
God became incarnate. But the faithfulness of
Jesus creates an obligation of like faithfulness in His
church. The mention of the former lays a foun-
dation for demanding the latter; and this all the
more in that the two historical and visible foun-
ders of the old and of the new covenant, in their
exhibition of this fidelity in their respective
positions, have left a pattern to their disciples,
that, viz., of fidelity toward Him to whom they owed
their respective historical positions. In this respect
there is a close analogy between Jesus and Moses,
which adds weight to the writer’s exhortation.
The object of κατανοεῖν, attentively observe, is not
the fact that Jesus is a πιστός (Otto), but the per-
son of Jesus, already signalized as entirely pe-
culiar, and whose permanently abiding quality
the ὄντα renders prominent. Bleek, after
Seb. Schmidt, erroneously presses the present, as
if indicating that the reference is to the exalted
Messiah. It is also an error (with Caly., BL,
Ebr.) to place a comma after Moses; for the fole
CHAP. III. 1-6.
69
lowing wordsare cited from Num. xii. 7, and apply
properly only to Moses. For in respect of Jesus
we are immediately reminded of His prerogative
of being over the house. [I doubt if this is any
adequate reason against inserting the comma
with Calv., BL, and Ebr. Because although
Christ was a Son over the house, He was also a
servant in the house, and the point of resemblance
is that which is first adverted to: the distinction
comes out later. In His double character Christ
could be at once compared and contrasted with
Moses. Like him and more fully than he, He
proved a faithful servant in God’s house, but
unlike him, He was also a Son over it. In the
exceedingly elliptical language of the author
some elements of the parallel aretaken for granted,
and hence its difficulty. Still I incline on the
whole, though with hesitation, to obliterate the
comma after Moses.—K. ]*
The ποιεῖν, make, constitute, appoint, denotes the
placing or putting forward of Christ on the thea-
tre of history (De W., Del., Thol.). Bleek, Liine-
mann, and Alford, with Ital., Ambros., Primas.,
D. Schultz, adhere to the proper signification of
the word, and refer the ποιεῖν either to the in-
carnation ef the Son, or to His eternal genera-
tion. [Alford: «The word, thus taken, how-
ever, is, of course, to be understood of that
coastitution of our Lord as Apostle and High-
priest, in which He, being human, was made by
the Father’’]. They are right, in so far as they
take the word absolutely; for it is quite unne-
cessary to supply a second accusative (as is done
by the majority following Chrys.), as if the con-
struction were ‘“‘who made Him, scil., Apostle or
high-priest.””. But on the other hand, to refer
the word to the “ eternal generation ’—consider-
ing that ποιεῖν is used ch. i. 1 for actual creation,
would give the passage a strong tincture of
Arianism, and resolve Christ into a creature
(κτίσμα), in decided contradiction to ch. i. 3.
And again, to refer the word to the incarnation—
the commencement of the temporal and earthly
life of Jesus—though done by the orthodox Fa-
thers, is scarcely admissible; for this term
would hardly have been employed to designate
the assumption of human nature by the Logos in
the bosom of the virgin, or the overshadowing
influence of the Holy Spirit and of the ‘power
of the Highest” (Luke i. 85). The author was,
perhaps, led to the term by 1 Sam. xii, 6 [ὁ
ποιήσας τὸν Μωυσῆν καὶ rov’Aapov. Heb. ΓΦ}.
Bl. The house οἶκος designates the family of God,
or the Theocratic nation (x. 21), in which Moses
had a position in which he could show fidelity.
The reference of αὐτοῦ to Moses (Oec. and alt.,
with whom I formerly agreed) is inadmissible,
since the words refer to Num. i. 2, 7: the refer-
ence to Christ (Bl., Riehm) would be anticipating.
*[Regarding the fidelity of Moses Owen speaks thus:
“ Moses was faithful. It is true he failed personally in his
faith, and was charged of God in that he believed Him not
(Num. xx.12); but this was in respect of his own faith in
one particular, and is no impeachment of his faithfulness in
the special office intended. As he was the Apostle, the am-
bassador of God, to reveal His mind, and institute His wor-
ship, he was universally faithful: for he declared and did
all things according to His will and appointment, by the
testimony of God Himself, Ex. x1. 16, ‘According to all that
the Lord commanded him so did he.’ He withheld nothing
of what God revealed or commanded, nor did he add any
thing thereunto; and herein did his faithfulness consist”).
Ven. 3. For of greater glory than Moses
has he been deemed worthy by how
much, efc.—The passage is not explaining or
analyzing ver. 2 (De — but enforcing the ex-
hortation xaravoyoare. It expresses directly the
elevation of Jesus above Moses, which appears
all the more worthy of regard as it comes out in
connection with the recognition of a like fidelity
on the part of both. The relation between them
is then illustrated in the relation which always
exists between a house and its founder. Ka-
taoxev. is not barely building, but fitting outa house
with furniture and servants. But from this it does
not follow that we are to construct τοῦ οἴκου with
τιμήν, honor from the house (Wolf, Michael., Steng.,
ete.). TheGen. depends rather on πλείονα. There-
spectand admiration rendered to a house redound
ina very high degree to him who has reared and
established it. Inthesame relation stands the glory
(δόξα) of Christ to that of Moses. There is here
no comparison drawn between the splendor of
the countenance of Moses when, haying spoken
with Jehovah on the mount, he was about to utter
His word to Israel, and the radiance which
involved the whole person of Jesus on the mount
of transfiguration (Horm., Weissag., 11. 188).
The reference is to the glory of their respective
callings and positions. Entirely untenable
is the assertion of Del., that by understand-
ing Christ to be here referred to as the
founder, we involve in confusion the entire
course of argumentation. Such a view by no
means necessitates the absurd conclusion that in
that case Moses must be the house. For the
thought may perfectly well be, that Moses, as
servant, is only a member or ὦ part of the house
of which Christ is the founder. We can only say
that the language does not speak directly and in
terms of Christ, but has the form of a universal
statement, and that there appears as yet no oc-
casion to pass beyond the comparison im-
mediately expressed in the text between the re-
lation of Jesus to Moses and the relation of a
founder to a house. But we involuntarily turn
our thoughts upon Jesus, and are justified in ap-
plying the passage to Him, as the founder of that
house of God which we Christians constitute.
Ver. 4. For every house is established
by some one: but he who established all
things is God.—Thisis also a general statement
of unquestionable correctness, forming a link
between the premise and the conclusion, but
neither the conclusion itself, nor a remark
merely incidental and parenthetical. 1 Christ
is founder of the true Theocracy, it follows not
from this that He has reared this house along-
side of that which was established through the
instrumentality of Moses. The general state-
ment that God is the universal founder and
establisher, who has placed Jesus, as He for-
merly did Moses, in His historical position [as
founder of His New Testament house], would
rather and simply suggest that the Theocracy
founded by Jesus is in correspondence with the
will of God. {And also, perhaps, it inciden-
tally illustrates the way in which both Moses
and Jesus could be faithful—the ground on which
fidelity could be predicated of them, viz., that
while each of these was a founder in his respec-
tive sphere, yet each worked under God as su-
70
THE EPISTLE TO THE HEBREWS.
preme founder, and to whom, therefore, both
stood responsible.—K. ].
Many older expositors have erroneously re-
garded (with Theodoret) ϑεός as predicate, and
found in it a proof passage for the divinity
of Jesus, whom they assumed to be the subject.
So also Otto, who, by οἶκος, ver. 8, understands
specially the house of God, and thus para-
phrases the following (p. 87 and 96): ‘For
every house is founded by some one (but to meet
and supply ald its needs is in the power of none).
He who has furnished the house with every thing
(as Jesus, for example, has supplied it with all
that was needful for time and eternity),—such
an one is all-powerful,—such an one must be
Divine (edc).”” But the ebsence of the article
involves no necessity of assuming this construc-
tion, for ϑεός here has nearly the force of a
proper name; and the connection is opposed to
it. [Alford: ‘Apart from the extreme harsh-
ness and forcing of the construction to bring
out this meaning, the sentiment itself is entirely
irrelevant here. If the writer was proving
Christ to be greater than Moses, inasmuch as
He is God, the founder of all things, then clearly
the mere assertion of this fact would have sut-
ficed for the proof, without entering on any other
consideration; nay, after such an assertion, all
minor considerations would have been not
only superfluous, but preposterous. He does,
however, after this, distinctly go into the
consideration of Christ being faithful, not
as a servant, but as a Son, so that he cannot
be here speaking of his Deity as ἃ ground of
superiority ”’].
Πᾶς olxog designates not the house in all its
parts, the whole house, but according to the
usage of our Epistle vy. 1, 18; viii. 3 [and cor-
rect classical usage], every house. They who re-
fer the previous clause (ὁ κατασκευάσας αὐτόν) di-
rectly to Jesus, interpolate the idea that the ques-
tion is here answered how fidelity can be predi-
cated of Jesus, at thesame time that He is asserted
to be the founder of the Theocracy. The solution
then is this: The Theocracy stands in the same
category with every household, in that it must
have a [subordinate] founder; while it yet re-
mains true that God is the causa prima of each
and all (Thol., Ebr., etc.) But the question it-
self, raising such a query, and demanding ἃ solu-
tion, is entirely gratuitous: inasmuch as the
Messiah has been from the outset designated as
Son, and in the most definite manner declared to
be the Mediator of Revelation and Redemption,
as well as Mediator of the creation and govern-
ment of the world. In these relations then the
matter of His fidelity has of course already
come up and been disposed of. This point is no
longer under discussion; the topic now under
consideration is the relation of him who has
founded a house to the house. And as God is
the supreme and universal founder, the Theo-
cracy, as well in its Christian as in its Mosaic
form, must be referred back to Him. And in
perfect harmony with this view is the fact that a
little before God is styled in reference to the Mes-
siah ὁ ποιῆσας αὐτόν, and that it is only by this
view that the following verse (ver. 5) is brought
into logical connection with ver. 3, as legitimately
authorizing its assertion of the superior glory
(δόξα) of Christ. [That is: ver. 3, Christ, the
founder of the New Testament house, is declared
to have been deemed worthy of higher glory
than Moses, by all the difference between the
founder of the house and the house itself. Then
ver. 4 reminds us that the New Testament house,
as well as the Old Testament Mosaic house, was
also founded under the ultimate and supreme
direction of God, whence Moses and Christ, both
in their respective positions, sustained direct
relations to God, each having been placed, con-
stituted, viz. ποιήσας, by God in his position. Con.
sequently we are prepared at ver. 5, to see the
different relation which these two personages sus-
tained to the house, on the one hand, and to God
as the common founder, on the other; Moses
being a servant, and Christ a Son; Moses being
in the house and a part of it, and Christ over it,
Yet I cannot see, after all, any very essential dif-
ference between the author’s view of the force of
ὁ δὲ κατασκευάσας, and that of Ebrard and Thol-
uck, which he rejects. Ebrard makes it declare
God the supreme founder, and thus answer the
implied question, how Christ as founder could
have fidelity predicated of Him. Moll says:
that ‘as God is the universal founder, theretore,
the Theocracy, in its Christian as well as in its
Mosaic form, must be referred back to Him.”
This comesto near the same thing as the other.
Both make the passage put God as universal and
supreme founder into His true relation to both
Moses and Jesus in their respective spheres.
But with respect to the statement of Moll, re-
garding the Mediatorship of the Son, he seems
to me to put the Son’s mediatorship in the crea-
tion and government of the world, as eternal
Logos, one and equal with the Father, too nearly
on a level with His Mediatorship in His humbled
and servile character as Redeemer. In the lat-
ter the question of His fidelity is indeed often
raised, and is absolutely vital: in the formerre-
lation, Ido not remember where the term πιστός
is applied to Him, and I scarcely see how it
could be without derogating from His divine dig-
nity.—K]. Risum’s opinion, (Lehkrbegriff, I. 810)
that Christ is designated as the founder of the
Old Testament kingdom of God, and that Moses
has held his position in it as assigned by Christ,
cannot be substantiated by an appeal to the doc-
trine of our Epistle, that the Son is the Mediator
of every form of divine agency that is directed
to the world. It is here decidedly to be rejected,
because the subject of discourse is here specially
Jesus, the Messiah, as actually and historically
manifested.
[Moll’s exposition of this difficult and vexed
passage seems to labor under obscurity from
his having failed to do justice to the el-
liptical character of the passage. The first
thing, it seems to me, to be settled, is whether
Moses and Christ are conceived by the author,
as both in one house of God, or as in two, 2. 6.»
each in that respectively to which God had as-
signed him. This Alford, following Delitzsch,
denies, maintaining that both are in one house
of God, Moses as servant, and Christ as Son, and
that the force and ‘‘strictness of the compari-
son” requires this. It seems to me that this
confounding of the houses in which Moses and
Christ were, raises at dnce an inexplicable diffi-
CHAP. III. 1-6.
ΤΙ
culty. The question arises, How could Moses be
in a house which was not reared or founded until
by Christ, many centuries after? Or, how could
Jesus found or rear a house in which Moses had
officiated as servant, many centuries before?
For that Christ founded or reared the New Tes-
tament house of God, is certain, and Christ, on
the other hand, did not rear tlie Old Testament
house of God; for Christ, the God-man, the
Mediator, Jesus, had not then an existence.
And to bring in here the Logos, the Eternal
Son, as founding the Old Testament economy, is
entirely out of the question; for with Him as
such, the passage has nothing todo. The com-
parison is between Moses and Jesus, and by the
whole tenor and sentiment of the Epistle, it is
between Moses, as the servant of God in found-
ing the Old Testament or Jewish economy, in
rearing the house of God in its Old Testament
form, and Jesus, in founding the New Testament
economy—in rearing the house of God in its
New Testament form. The comparison is be-
tween the two historical characters in the work
which each respectively had performed. And it
matters not that the two houses—the house of
Moses and the house of Jesus—are in their
deepest significance one house—as they certainly
are—both God’s house—yet for the purposes,
and in the representation of the author, they are
different houses—the one an earthly, transitory,
typical house, the other a heavenly, spiritual,
imperishable house. In these two houses, re-
spectively stand Moses and Jesus; both raised
up of God, made, constituted (see ποιήσας applied
to Moses, 1 Sam. xii. 6, and to Jesus, Heb. iii. 2,
I have little doubt the latter suggested by the
former)—each for his special work. Each was
a founder, an institutor, inaugurator,—Moses of
the Old Testament economy, Jesus of the New
Testament economy. Each had the high honor
of being appointed by God as the introducer and
inaugurator of His respective system. But each
was not only a founder, he was also a servant:
Moses a servant (ϑεράπων, often so called in the
Sept.) ; Jesus still more manifestly and deeply a
servant (δοῦλος, διάκονος); yet both faithful in
both relations. Moses was faithful as a founder
under God, of the old economy, and as a servant
in it; Christ was faithful as a founder, under
God, of the new economy, and as a servant in it.
Thus far the resemblance; now the contrast.
Moses, while apparently a founder of the old
economy, a builder of the Old Testament house,
was in reality only a servant in it; his highest
function was purely ministerial. Christ, while
apparently, and indeed really a servant in the
New Testament house, yet in reality was a Son
over it; His character of servant was but se-
condary and temporary; His highest and trne
nature was that of Son. Thus Moses, the appa-
rent builder of the Old Testament house, yet in
reality and ultimately sinks to the level of the
house, and becomes a part of it. Jesus, the
builder of the New Testament house, and also
seemingly an humble servant in it, yet ultimately
rises completely above this servile condition,
and by virtue of His essential equality and iden-
tity with God, the Supreme Founder of all things,
becomes precisely as much superior to Moses as
the founder of the house which He truly and
absolutely was, is to the house itself, to which
Moses only belonged as a part. The paradox,
it is perceived, is a necessary one. It grows out
of the double nature of the great Head of the
New Testament Church. Lower than the angels,
He yet rises in position, as He was in essential
nature, infinitely above them. Appearing lower
than Moses—as much lower as a δοῦλος, slave, is
lower than a ϑεράπων, voluntary attendant, He
yet rises transcendently and infinitely above
him, by virtue of that nature which He shared
in common with the eternal Father. I should,
therefore, paraphrase the exceedingly elliptical
passage somewhat as follows, reminding the
reader that the facts regarding the positions both
of Moses and of Christ—and certainly of the
former—-were so well-known, that the author, in
his comparison, could safely presuppose them:
««Consider—Jesus, who was faithful in the New
Testament house of God to Him who constituted
Him as builder and servant, as also Moses was
faithful in all God’s Old Testament house to Him
who constituted him builder and servant in it.
For Jesus has been deemed worthy of, and been
advanced to, higher glory than Moses, by how
much the builder of the house has more honor
than the house. For every house (and of course,
therefore, the Old and the New Testament
houses) must be founded immediately and se-
condarily by some one, as was the former by
Moses, and the latter by Jesus; but He who
ultimately and absolutely founded all things, and
therefore was ultimate and supreme founder of
these, was God. And while Moses, though ap-
parent and formal founder of the Old Testament
house, was in reality in his highest nature, but
in it, and strictly but a part of it, Jesus, the
founder of the New Testament house, though
apparently a servant in it, was, in reality, and
in His highest nature, as Son, equal with and
substantially identical with the absolute and
Supreme Founder Himself.”—This paraphrase
introduces no elements into the comparison which
are not presupposed in it, and which do not lie
on the very face of the historical facts. It simply
says thus: Moses and Jesus, each a founder of
and a servant in the Old and the New Testament
Theocracy respectively; each appointed of God
and each faithful; but Moses, after all, only faith-
ful as a servant, who was thus but part of the
house; but Christ faithful as a Son, who was,
therefore, in spite of His servile appearance,
equal with the Supreme Founder Himself.
The only point on which there can be doubt,
is as to the dual nature of the house of God; but
I confess I do not see how there can be legiti-
mate doubt on this point. Moll himself, who
with most, denies this duality, is yet obliged to
speak of the house of God ‘in its Old and its
New Testament form,” and I suppose he could
hardly deny that Moses was founder or rearer
of the house in its Old Testament form, as was
Jesus of the house in its New Testament form.
But this comes very nearly to the same thing as
affirming two houses. None can doubt that ulti-
mately, and in their deepest meaning, they were
indeed identical; 7. ¢., both were not only from
one Supreme Founder, but stood in close connec-
tion with the same great economy of salvation.
But formally, and historically, and according to
72
THE EPISTLE TO THE HEBREWS.
-
the whole scope and treatment of our author,
they were different; as different as the Mosaic
Tabernacle in which Aaron ministered, and the
heavenly Tabernacle in which Christ minis-
tered; as different as were the many animal
sacrifices of the one, from the single spiritual
and life-giving offering of the other. The Old
Vestament house of God which Moses reared,
but in which he was but servant, was earthly,
material, typical and transitory; the New Tes-
tament house of God which Jesus reared, appa-
rently a servant, but in reality a Son and Lord, is
heavenly, spiritual, archetypal and eternal.—K. ].
Ver. 5. And while Moses indeed is
faithful, ete.—Moses, as well as Christ, has
been raised up, set forth by God, and designated
in his fidelity, not merely for an individual ser-
vice, or for a special department of action in the
administration of God’s house, and his agency
and fidelity stand in relation to the entire Theo-
cracy. But (as shown by the Μωυσῆς μέν, Moses
indeed, within this similar relation, which is
common to Moses and Christ, we are to recog-
nize a profound and fundamental difference in the
two persons. Moses has officiated as a servant,
by no means indeed as a slave (δοῦλος), or as a
domestic servant, or menial, (οἰκέτης), but (Wis.
x. 16) as a ϑεράπων, a word always implying vo-
luntary subordination, and willing and honora-
ble service. But atthe same time all this has been
but typical and preparatory. The λαληθησόμενα
are not the revelations which Moses was hereaf-
ter himself to receive, thus requiring the transla-
tion: ‘‘in order to render testimony to that
which was then to be spoken.” Bleek, De W.,
Thol., Liin., so understanding the words, refer
them specially to the Jaw; Riehm reminds us of
the expression, Numb. xii. 8, στόμα κατὰ στόμα
λαλήσω ait@. These words, it is true, indicated
the definite point in the life of Moses in which
to him himself future revelations were pro-
mised. But the question is here no longer of
the resemblance between Jesus and Moses, in
fidelity to their respective vocations, but of the
elevation of Christ above Moses, which, in fact,
receives attestation even from the fidelity of
Moses, who scrupulously held himself entirely
within his prescribed sphere. The term refers
therefore to those revelations to whose necessity
the very ministry of Moses renders in all re-
spects its testimony; and these, too, are not the
revelations of later prophecy, nor specially,
again, the declarations contained in our Epistle.
They are rather those which have been dis-
closed in full perfection in the Son, John v. 49
(Erasm., Calv., Ebr., Hofm., Del., etc.). Pre-
cisely for this reason the name now employed is
not ᾿Ιησοῦς, but χριστός.
Ver. 6. Yet Christ as a Son over his
house, whose house are we.—The reading,
ὃς, instead of ov, in ver. 6, is critically unsus-
tained, and the article is wanting before οἶκος, as
frequently before θεός, νόμος, and similar familiar
terms. The house is still the Theocracy in which
Moses served, but at the head of which stands
Christ, who, as Son of Him who appointed Him,
and erected the house, receives ἃ pozition of au-
thority and preéminence, and inasmuch as He,
as Son of God, is not merely Lord and Heir of
all possessions, but the essential agent in origi-
nating and procuring them, has a corresponding
glory. These declarations, with which the
Epistle opens, could not possibly remain unre-
garded by the readers. But with them the re-
presentation here given stands in the most per-
fect harmony, and ὡς υἱός emphatically precedes,
because, while even a servant of higher grade
might be entrusted with the management of a
household, yet this would leave the specific dis-
tinction between Christ and Moses entirely un-
expressed. For this reason we are neither to
refer αὐτοῦ, ver. 5, to God, and ἀυτοῦ, ver. 6, to
Christ (Ecum., BIL, De W., etc.), as if designing
to place in contrast the fact that Moses has his
special position in an alien house, but Christ in
His own; nor are these genitives to be regarded
as genitives of reference=-in his, i. e., in the
house assigned to him (Ebr., who speaks con-
fusedly of two houses); but they both refer
grammatically to God (Chrys., Theod., Calv.,
Lun., Del., e/c.), as does also the relative οὗ, al-
though referring as matter of fact to the Chris-
tian dispensation; for this is quite frequently
called the house of God, x. 21; 1 Cor. iii. 9, 16;
2 Cor. vi. 16; Eph. ii. 22; 1 Tim. iii. 15; 1 Pet.
iv.17; ii. 5; but never the house of Christ. We
give most emphasis to the contrast by simply
supplying ἐστίν with χριστὸς dé—airov (Erasm.,
Grot., Del., etc.), while the supplying of πιστός
ἐστιν is yet undoubtedly admissible, ch. x. 21;
Matth. xxv. 21 (Bez., Grot., Thol., efc.); not,
however, twice (Bl., De W., Bisp.)=Christ (is
faithful) as a Son over his house (is faithful).
The ὡς cannot here signify guemadmodum, but
simply wt.
Provided that we hold fast the confi-
dence and the glorying of our hope, etc.—
Christianity, as such, bears the above assigned
character of the ‘house of God;’ hence exclusion
from the temple need occasion no anxiety to the
Church. But whether, as a Church, we preserve
this character (not whether we are permitted
personally to apply to ourselves this designation,
or to regard ourselves as this house), depends on
the fulfilment of the requisite condition. The
παῤῥησία denotes here, as ch. iv. 16; x. 19, 35;
not bold confession (Grot., efc.), but resolute
confidence, and triumphant joyfulness of faith,
corresponding to the πληροφορία τῆς ἐλπίδος men-
tioned ch. vi. 11, which gives to itself a corre-
sponding expression, even in the most unfavora-
ble circumstances. This expression the ὁμολογία
τῆς ἐλπίδος, ch. x. 23, is here called καύχημα,
which denotes the result of the act of glorying
(καύχησις), not glorying itself (Bl., ete.), and not
the mere olject of glorying (Liin.). The ἐλπίς
denotes, in a specifically Christian sense, the
hope of the perfect consummation of the King-
dom of God, and of participation therein. For
this reason μέχρι τέλους refers not to the death of
the individual (Schlicht., Grot., Kuin.), but to
the end of the present order of things.
DOCTRINAL AND ETHICAL.
1. The connection of Christians among one
another has its peculiar character, as that of a
holy association, in the fact that it, as a fellowship
of the children of God, who are called to the
Kingdom of Heaven, received its beginning, its
CHAP. III. 1-6.
τ
progress, and perfection, alone through its living
connection with the historical God-Man. It is hence
charged with the duty, not merely of recognizing
this relation, but also of expressing it in confes-
sion and in action, and hence, in imitation of, and
likeness to Christ, of appropriating to itself
Tis fidelity, 8 a principle which lies at the very
basis of perfection in life.
2. In their fidelity, in their respective voca-
tions, towards God who has given to His mes-
sengers their respective historical position, ap-
pears a striking parallel between Jesus and
Moses, inasmuch as the vocation of both has
special reference to the establishment of the king-
dom of God among men. It is by this that
Moses takes precedence above all the prophets
and messengyrs of God in the Ol Covenant.
But the infinite elevation of Jesus Christ is not,
in this respect, in the slightest degree dispa-
raged; but within the limits of the parallel
stands forth sharply and clearly. Moses was
neither priest nor king, but within the Theocracy,
to whose establishment his ministry and fidelity
had reference, was a servant, and so served that
the true theocracy was designated by Himself
as still in the future. Christ, on the contrary,
is a High-Priest and for this reason, inasmuch
as redemption was accomplished through His
sacrifice of Himself, He announces, at the same
time, a present salvation; and again, because He
is Son He appears, indeed, as a messen-
ger of God, but is, at the same time, ruler over
the kingdom of God, and not one of its servants
and citizens.
3. The confession of Christians has, as its specific
subject, the historical God-man, and Him, as one
who in His essential agency appears as, at one
and the same time, the author and the herald of
salvation. This confession is the original, uni-
versal, and comprehensive confession of the
primitive church. It is the fundamental, Apos-
tolical, Scriptural testimony, which, as such, is
not merely to regulate subsequent developments
of doctrine, but also, as an expression of the
living faith of the Church, has to direct indivi-
dual souls in their impulses of thought, feeling,
and will, toward the person of that Saviour,
who, as Son of God, possesses an incomparable
elevation, an everlasting ministry, and a Divine
ubiquity.
4. The actual earthly ministry of Jesus, with its
beginning in time, within local relations, and
under given conditions, by no means reduces
Him as a historical personage, to the level of a
creature. Nor is this result produced by the
fact that the life of the God-man has an actual
historical commencement. For although the com-
mencement of the life, and the ministry of Jesus
may, and must, on the one hand, be regarded as
determined, and at a definite point of time, ori-
ginated by the will and power of God, yet, on
the other, we must maintain with equal empha-
sis the self-determining purpose and act of the
Son of God by which, in time as well as in eter-
nity, He kept Himself in undisturbed harmony
with the will of His Father. For the Holy
Scripture says no less that He came—Matth. ix.
18; xviii. 11; John xvi. 28; xviii. 87, than that
He was sent, Matth. x. 40; John xx. 21, and
lays no less emphasis upon His offering Himself
in sacrifice (John x. 17, 18; Eph. v.2; Heb. vii
27), than upon His being delivered up for the expis
ation of the sins of the world (Rom. viii. 32;
John iii. 16; 1 John iv. 10). Neither again hag
the man Jesus at any time received or acquired
the Divine nature; nor has the preéxistent Son
of God so “emptied Himself” in His incarnation,
that a complete destitution of the essence of the
Logos, even to the extent of an unconsciousness
of the commencement of life, existed in the hu-
manembryo. But the uncreated Son of God re-
ceived, at the incarnation, human nature into
the personal unity of an actual theanthropic
consciousness and life. If the carrying out of
the doctrine of the communicatio idiomatum, led
in fact to that conception of the κένωσις which
we have just denied, which Guess. (The Doctrine
of the Person of Christ, Basle, 1856) has most
unqualifiedly developed, it were then high
time to surrender this form of our doctrine for
the sake of preserving its real substance. The
inconsequence of the earlier Lutheran theologians,
who denied the applicability of the intrinsically
possible fourth kind of the communicatio idiomatum
argues a higher mode of thinking, and is substan-
tially more correct than the formal consistency
of many recent divines; but still shows the ne-
cessity of a reconstruction of this doctrinal for-
mula which, in the form it has hitherto held, is
untenable.
5. In that the same God who brought forward
Moses upon the stage of history, in like manner
brought forward Jesus, any internal contradic-
tion between the Mosaic and the Christian Theo-
cracy is out of the question; while at the same
time the fidelity of these two persons who are
brought into comparison—a fidelity having re-
ference to the theocracy in its collective charac-
ter as a house of God—furnishes a pledge that in
both cases the founding and arrangement of the
house in question has been made in ertire ac-
cordance with the Divine will. But the diversity
of the two persons introduces a corresponding
diversity of the Mosaic and the Christian Theoc-
racy. And equally also from the diversity of the
economies, which, as a matter of fact, comes first
under our eyes, we may reason back to the di-
versity of the persons. And this diversity is
not barely that relative diversity expressing iteelf
in a merely negative way, which the synagogal
Midrash expresses in the words (Jalkut on Is. 11].
13): ‘*the servant of Jehovah, the King Mes-
siah, will be more venerable than Abraham, more
exalted than Moses, higher than the angels of
the service;” but it is the positive and absolute
distinction between preparation and fulfilment
on the one hand, and between a creaturely ser-
vant, and a son and lord equal with God, upon
the other.
6. ‘Moses prophesied, not only by his vocation,
and his fidelity in that vocation, but also by his
testimony (John v. 49) to the Son, the Apostle
of the final salvation. None the less did the
Old Testament house of God, in which Moses
had the employment of a servant, viz., the Old
Testament Church, which had, as its central
point, the ‘tabernacle of testimony’ (Acts vii.
44; Rev. xv. 5), with its typical furniture and
administration, prophesy of the New Testament
house of God, over which Christ is placed as
14
THE EPISTLE TO THE HEBREWS.
Son, viz., the New Testament Church which has
its central point in Christ, in whom God ap-
peared incarnate, and in whom as antitype that
tabernacling (σκήνωσις) of God among men which
was prefigured in the Old Testament tabernacle
(σκηνή), has thus been realized.” Dex.
7. Christ is not, indeed, ashamed to call us
His brethren; and He has in reality become
truly man, and by circumcision has subjected
Himself to the Jewish law (Gal. iv. 4), and be-
come incorporated with the Israelite people of
God. But in respect to the New Testament peo-
ple of God, He is not a member, but Head and
Lord. He is, indeed, “the first-born among
many brethren” (Rom. viii. 29); and, by that
completed and perfected life on which our Epis-
tle lays special stress, holds a relationship to
men who, by regeneration, become children of
God, and becomes a type and pattern to all who
are perfected through Him. But the expression
“first-born” points to His relation to those who,
after the resurrection, are perfected in the Mes-
sianic kingdom (ch. i. 5; Col. i. 18; Rev. 1. δ).
In His essential being, He is chief of the crea-
tion (Rev. iii. 14), and πρωτότοκος πάσης κτίσεως
(Col. i. 15). The attributes which are ascribed
to the Son in the opening of our Epistle, forbid
our assigning to this term, in the present sec-
tion, any other signification than that He who,
as Son of the Universal Founder, is elevated
over the house of God, is essentially equal to Him,
ΒΟ that an indirect proof of the deity of Jesus
Christ may be drawn from this passage.
8. While the mention of the fidelity of Jesus re-
minds us, indeed, of His moral perfection, and the
comparison of His vocation with that of Moses,
reminds us of His agency in establishing a new
relation of man to God, in a new covenant and
kingdom; while the mention, at the same time,
of the filial nature and imperial dignity of
Jesus Christ rises above and beyond the sphere
of mere morality and natural religion; and the
whole tenor of Scripture forbids our interpreting
the language used in such a way as to favor the
subordinatian and Arian heresy,—so, on the other
hand, the declaration that God ‘made Him,”
and has ‘‘founded all things,” precludes the in-
terpretation which merges the Father in the
Son, and yet lends no countenance to Monarch-
tanism or Unitarianism.
9. “Calling” (κλῆσις) denotes not merely an
invitation into the kingdom of God by means of
preaching. To ἐλ conception of a “called”
one (κλητός), as occurring in the parables of
Jesus (Matth. xx. 16; xxii. 14), and there with-
out doctrinal import, but simply standing in in-
separable connection with the depicting of well-
known usages and customs, corresponds in our
Epistle, the term εὐηγγελισμένος, ch. iv. 2, or
εὐαγγελθείς (ch. iv. 6). The κλητός, on the con-
trary, is, precisely as with Paul, one in whom
the gracious call has been made effectual. He is
one destined for the Messianic salvation (ch. i.
14), for the eternal inheritance (ch. ix. 15), which
is the substance of the ἐπαγγελία, ch. vi. 17, has His
citizenship in heaven, ch. xii. 28, and has been
given by the Father to the Son, ch. ii. 18, and
by a Divine act, in which, the eternal purpose of
grace realizes itself in time in the case of indi-
viduals, has become, by means of the preached
Word, an actual member of the Church which ig
destined to eternal salvation. But since the
Word of God works, not magically, but spiri-
tually, and, as ἃ condition of its saving efficacy,
requires repentance and faith (as unfolded in
the passage immediately following), steadfast-
ness ina gracious state and the attainment of
perfection, are secured by our imitation of the .
fidelity of Jesus Christ.
HOMILETICAL AND PRACTICAL.
The duty of fidelity 1. in its ground and reason
in our relation to God; 2. in its extent in the
calling assigned to us; 8. in its patterns in the
servant and in the Son of God; 4. in its blessings,
in securing to us the joys of salvation: 5. in its
cultivation within and by means of the Church.—
Moses and Christ 1. in their resemblance, a. as sent
ofGod; ὃ. of unimpeached fidelity ; c. intheaggre-
gate nature of their vocation, as having reference
to the establishment of the kingdom of God; 2. in
their diversity, a. in position and office; ὃ. in
their nature and history; c. in their influence
and the honor conferred upon them.—We are
the house of God; 1. in what sense? 2. under
what conditions? 8. with what obligations ?—
What in the confession of our faith have we
principally to regard? That it be 1. true in its
substance; 2. clear in its expression; 8. sure in
its living power; 4. correct in its grounds; 5.
adapted to its ultimate end.—If the hope of our
calling is to be fulfilled in us, then 1. our call-
ing must become effectual in us, a. in its hea-
venly character, ὦ. under a gracious Divine in-
fluence, 6. within the sphere of the Christian
brotherhood; and 2. our hope must express, a.
in its confidence, faith, ὁ. in its glorying, a
living power, c. in its steadfastness, the fidelity
of the servants and children of God.—Even those
who are placed highest among us should not
cease to be 1. servants of the true God; 2. mem-
bers of the house of God; 8. imitators of the Son
of God.—Also the humblest among us must not
forget 1. that God has founded and established
all things, and 2. that they are partakers of a
heavenly calling.—The beginning in Christianity
is harder than the beginning in any earthly
work; yet the beginning in Christianity is easier
than steadfast perseverance to the end.—Com-
plain not of God if thou hast no hope of salva-
tion, but murmur 1. against thine unbelief in
the heavenly calling: 2. against thine unfaith-
fulness in the service committed to thee; 3.
against thy negligence in using the gracious
means of salvation.—The blessings of Chris-
lian church-fellowship and life, correspond in
the Divine arrangements 1. to the tasks which
we have to fulfil; 2. to the dangers which threa-
ten us; 3. to our essential needs.—The confes-
sion, whose obligation rests upon us, urges us 1.
to a joyful faith which we are unanimously to
profess; 2. to a holy love which we are frater-
nally to exercise; 3. to a blessed hope which we
are faithfully to maintain unto the end.—We are
called 1. by a heavenly calling; 2. intoa holy fel-
lowship; 3. to the inheritance of the Son of God.
BERLENBURGER BIBLE :—Stability of doctrine
takes the lead; to this, therefore, stability on
our part must be added, not from our own
CHAP. III. 1-6,
75
powers, but from grace. We must look to it that
we do not fall from our own steadfastness (2 Pet.
iii. 17). In this we should place the glory of our
religion.
Srarxe :—That which was required to be said,
and actually is said of the ways of God, demands
to be heard, and received with faith. Blessed,
therefore, are ye who hear and keep the word of
God (Luke xi, 29).—-What avails it to have begun
in the spirit and to end in the flesh? The end
crowns the work.—It is a great dignity of be-
lievers that they are, and are called the house
of God. Angels are called, indeed, thrones (Col.
i. 16), but never the house of God; but believers
are so named, alike on account of the essential,
and on account of the gracious presence of God,
by which He dwells in them. This house, Jesus
Christ as the true light, illuminates by virtue of
His prophetic office; He sanctifies it by virtue
of His high-priestly office, whence it is called (1
Pet. ii. 5) ἃ spiritual house; He maintains and
protects it by virtue of His kingly office. But as
He dwells in this house so is He also its founda-
tion upon which it is built (1 Cor. iii. 11; Eph.
ii. 20; 1 Pet. ii. 6).
Lavrentius:—Believers may take courage;
they are the house and temple of God.—In faith
firmness is requisite.
Von Bocarzky:—But believers, even ihe most
dull-eyed, see that they cannot too much trust in
our God, and cannot so much hope in Him that
they do not always need to arouse themselves
still more, to this confidence and this hope. For
there are always many things which would fain
take from us confidence, faith, and hope; there-
fore should we hold all fast, and in such trust
and such hope, not allow even our short-comings
to render us weak and unstable.
Steinuorer: —Faith and the confession of
faith before God and men, are the two things de-
manded of a Christian in the Gospel of the new
covenant (Rom. x. 4).—By faith we come, really
to a blessed enjoyment of grace, and to an essen-
tial communion with the Father and with the
Son, our Lord Jesus Christ; and by the confes-
sion of this faith, we come, at the same time, into
the joint partnership of those who have received
the like precious faith, and have Jesus as their
Lord and Head.—From all that transpires in the
house of God we may discover that the eternal
Son, whom the whole creation has got to recog-
nize as its Creator and Lord, is in especial the
God and Lord of sinners. —O Thou who art faith-
fulness, make us faithful to Thee!
Haun :—He who has directed his look toward
Christ will have ample encouragement to fidelity,
and will all the more look to it that it be not
found wanting in him.—The faithfulness of all
the servants of Christ is but a weak and sha-
dowy image of the faithfulness of Christ our
Lord.
ΒΙΒΟΒᾺ :—As an apostle, Jesus has brought
to us the testimony of God, as High-Priest; He
manages our cause with God; and faith recog-
nizes Him, or accepts Him for that for which He
has been made unto us of God. Confidence, and
the glorying of hope, are the bands by which
this house, this divine race, are united with its
head, and the call to one faith, and to one hope
of their calling, unites also among one another
these members of the household, provided only
they hold fast to their profession.—Sriur :—That
house of God, wherein Moses is called faithful,
was only the forecourt and the beginning of the
structure which only appears entirely completed
in Christ.—Frickz :—With the coming of Christ
the house of God appears completed; all is
ready ; we need only to enter in; but if we enter
in, we shall be ourselves (1 Pet. ii. 5) living
stones in this house.
[Owen :—That men be brethren, properly and
strictly, it is required that they have one father,
be of one family, and be equally interested in the
privileges and advantages thereof. Thesaint’scall-
ing is heavenly, 1. from the fountain and principal
cause of it; 2. in respect of the means whereby it
is wrought, which are spiritual and heavenly (the
word and the Spirit, both from above) ; ὃ. of the
end, which is to heaven and heavenly things,
wherein lies the Aope of our calling. All true
and real professors of the Gospel are sanctified
by the Holy Ghost, and made truly and really
holy.—No man comes into a useful, saving
knowledge of Jesus Christ in the Gospel, but by
virtue of an effectual, heavenly calling.—The
spiritual mysteries of the Gospel, especially
those which concern the person and offices of
Christ, require deep, diligent and attentive con-
sideration.—Solomon’s merchants would not
have gone to Ophir had there not been gold there
as well as apes and peacocks.—The business of
God with sinners could be no way transacted but
by the negotiation and embassy of the Son. It
was necessary that God’s Apostle unto sinners
should, in the whole discharge of His office, be
furnished with ἃ full comprehension of the whole
mind of God, as to the affair committed to Him.
Now, this never any was, nor ever can be capable
of, but only Jesus Christ, the Son of God.—
Truths to be believed are like believers them-
selves; all their life, power, and order consist
in their relation unto Christ; separated from
Him they are dead and useless.—The builders
of the New Testament church are servants; (1.)
they act by virtue of commission, from Him who
is the only Lord and ruler of it: (2.) it is re-
quired of them as servants, to observe and obey the
commands of their Lord; (3.) as servants they are
accountable ; (4.) as servants they shall have
their reward.—It is an eminent privilege to be
the house of Christ, or a part of it; ‘‘ Whose
house are we.’’—Although these ‘living stones”
are continually removed, some from the lower
rooms in this house in grace to the higher stories
in glory, yet not one stone of it is, or shall be
lost for ever.—ZJnterest in the Gospel gives suffi-
cient cause of confidence and rejoicing in every
condition. ].
76 THE EPISTLE TO THE HEBREWS.
II.
The threatening of the Old Testament, that unbelievers shall not enter into the rest of God, is all
the more to be taken to heart by the New Testament people of God.
Cuaprer III. 7-19.
7 Wherefore, as the Holy Spirit saith: To-day if ye will [om. will] hear his voice,
8 harden not your hearts, as in the provocation, in the day of temptation in the wilder-
9 ness, when [where οὗ] your fathers tempted me, proved me [by proving],’ and saw my
10 works [during] forty years. Wherefore I was grieved [was angry] with that [this]?
generation, and said, They do always err [go astray] in their heart ; and they have
not known [but they did not know] my ways. So I sware in my wrath, They shall
not enter into my rest. Take heed, brethren, lest there be in any of you an evil heart
of unbelief, in departing [falling away, ἀποστῆναι] from the living God. But exhort
one another daily, while it is called To-day; lest any of you® be hardened through
the deceitfulness of sin. For we are made [have become] partakers of Christ, if
[provided that, ἐάν περ] we hold the beginning of our confidence steadfast unto the
end; while it is said, To-day if ye will hear [if ye hear] his voice, harden not your
hearts, as in the provocation. For some, when they had heard, did provoke, [for who,
when they heard, provoked him ?]: howbeit not all [may, did uot all they 77 that came
out of Eeypt by Moses [?]. But [And] with whom was he grieved [angry during]
forty years? was it not with them that had sinned [7], whose carcases fell in the wil-
derness ? [!] And to whom sware he that they should not enter into his rest, but to
them that believed not [disobeyed, ἀπειϑήσασιν] ἵ So [And] we see that they could not
enter in because of unbelief.
11
12
13
14
15
16
17
18
19
1 Ver. 9.—For ἐπείρασαν pe οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, recent critics read after Sin. A. B.C. D.* E. M. Uff., 73, 137,
Ital. Copt., ἐπείρασαν ot πατέρες ὑμῶν ἐν δοκιμασίᾳ. The lect. recept. is made up from the LXX. Cod. Alex. in which the
first and the Vat. in which the second pe is wanting.
2 Ver. 10.—For τῇ γενεᾷ ἐκείνῃ, we are to read with Sin. A. B. D.M., 6,17, τῇ γενεᾷ ταύτῃ, (this, not that (ἐκείνῃ) the
author, as supposed by many, changing the pronoun for the sake of a more direct application to his readers. This view,
however, is rejected by Moll—K.}.
3 Ver. 13.—Instead of τὶς ἐξ ὑμῶν, read with B, Ὁ. EB. K. L., 46, 48, ἐξ ὑμῶν τις. Sin., however, has the former reading.
Ver, 7.—os, as, καθώς, according as—éav ἀκούσητε, not, “if ye will hear,” but, “if ye hear,” or “shall have heard,”
See Del., De W., Moll. Still the precise import of the Hebrew original of the Psalm is doubtful, and it is possible that the
Septuagint may intend its ἐὰν ἀκούσητε as having an optalive force—would that! Yet we do not seem authorized in our
Epistle to depart from the natural rendering of the words.
Ver. 9.—ob, where, not when, as Eng. ver.—ev δοκιμασίᾳ, in proving, instead of ἐδοκίμασαν.
Ver. 10.—avroi δὲ οὐκ ἔγνωσαν αὐτοί, emphatic; “but they did not know,” etc., to be codrdinated apparently not
with πλανῶνται. but with εἶπον and δέ, adversative. So De W., Del.. Moll.
Ver. 11.—ws ὥμοσα, Eng, ver., so I swore as if ws—otTws. Moll, so that=dore; so De Wette, Del. Bib. Union, lite-
rally, as.
Ver. 14.--γεγόναμεν, we have become, not are made, ἐάνπερ. precisely tf=provided that: stronger than ἐάν, tf.
Ver. 16.—rives yap, for who? all modern scholars read τίνες, who? instead of the ancient τινές, some, indefinite,
which is nearly unmeaning.
Ver, 17.—dv τὰ κῶλα--ἐρήμῳ. Moll rightly follows Del. in making this not a question, but a statement descriptive
of the effects uf the wrath. So Bib. Un. ᾿
Ver. 18.—Kai, Eng. ver., so, without reason. De Wette,
Del., Moll, Bib. Union rightly and.—K.].
It is not an inference, but the statement of an actual fact.
Calv., Este, Grot., Bl., Liin., Bisping, etc.), for this
stands too remote. Nor again is the hortatory ad-
EXEGETICAL AND CRITICAL. aoe a
an dition to be supplied (Thol., De W.); but the ab-
Ver. 7. Wherefore as the Holy Ghost
saith, etc.—The exhortation to take warning
from the example of their ancestors against
apostasy is introduced by διό, as an inference
from the preceding statements, and is to be con-
ceived as corresponding (καθώς) to the address of
the Holy Spirit; Διό, however, is neither to be
immediately connected with σκληρύνετε, (Schlicht.,
Ebr., Del., etc.), thus producing a blending of the
principal with the subordinate sentence; inasmuch
as God, in the citation, vv. 7-11, is speaking in the
first person; nor with βλέπετε, ver. 12 (Erasm.,
rupt breaking off of the construction in the main
sentence is characteristic. It gives to the reader a
moment’s interval of repose, and yet, at the same
time, summons him to reflection, and to aright ap-
plication of the passage. With new emphasis, and
starting, as it were, afresh, the exhortation is sub-
sequently given by the author himself in ver. 12.
Ver. 8. To-day, if ye hear his voice,
harden not your hearts.—<s the Sept. often
translates the Hebrew particle of desire by ἐάν, it
is possible that it has so taken tne words here
according to the commen understanding of the
CHAP. III. 7-19.
17
Hebrew text, in which ΩΝ stands first for the
sake of emphasis: ‘‘ Would that to-day ye might
hearken to His voice!”’ It is possible, however,
that ΩΝ in Heb. here simply introduces ἃ hypo-
thetical condition [so Delitzsch]. The citation is
from Ps. xev. 7, 11, which, by the sudden intro-
duction of the speech of Jehovah, belongs to the
class of those that bear a prophetic character.
The author is thus entirely warranted in not
restricting the ‘‘to-day” to the actual ‘present’
of the Psalmist (left in Heb. unnamed—in the
Sept. mentioned as David); andin regarding the
address itself as that of the Holy Spirit, while,
at the same time, the Holy Scripture is regarded
in all its parts as ϑεόπνευστος (2 Tim. iii. 16).
Deu. communicates the following remarkable
Messianic Haggada from bab. Sanhedrin, 98 a.:
“Β΄. Joshua Ben Levi once found Elijah (the
Tishbite) standing at the entrance of the cave of
R. SimeonsBen Jochei. He asked him: ‘Do 1
come into the future world?’ Elijah answered:
If the Lord (4N, name of the Shechina that
was invisibly present with Elijah) wills it. R.
Joshua stated that he saw indeed but two (him-
self and Elijah), but he heard the voices’ of
three. He asked him further: When comes the
Messiah? Elijah: Go and ask Him in person.
Joshua: And where? Elijah: He is sitting at
the gate of Rome. Joshua: And how may He be
recognized? Elijah: He is sitting among poor
persons laden with diseases; and while others
unbind their wounds at the same time, and then
bind them up, He unbinds and then again binds
up one wound after another, for He thinks: Per-
chance I am about to be summoned (called to
make my public appearance); and I do this that
I may not then be detained! (as would be the
ease if He unbound all wounds at the same
time). Then came Joshua to Him, and He cried:
Peace unto thee, son of Levi! Joshua: When
comest Thou, Lord? He: To-day. On return-
ing to Elijah, Joshua was asked by him: What
said He to thee? Joshua: Peace unto thee, son
of Levi. Elijah: In this He has given to thee
and to thy father a prospect of the future
world. Joshua: But He has deceived me in
that He said to me that He comes to-day.
Elijah: His meaning in that was this—To-day,
if ye hear His voice.”
Vex. 8. As in the provocation in the
wilderness.—The Heb. reads: As at Meribah
(Numb. xx.), as at the day of Massa, in the
wilderness (Bx. xvii.). Our author takes these
proper names etymologically, as appellatives, and
the words κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ as added
to define the time of the ἐν τῷ παραπικρασμῷ.
The κατά is a particle of time, the same as at ch.
ix. 9, a3 in the Hellenistic, and is not to be turned
into a term of comparison=oc. Otto considers
that here also Numb. xiv. is alone referred to.
Ver. 9. Where your fathers—during
forty years.—The last mentioned temptation
took place in the first year of the Exodus; the
first mentioned in the fortieth. But the hardness
of the people always remained the same, to
which Moses refers, Deut. xxxiii. 8. The οὗ isa
particle of place corresponding to WN: and
not, by attraction to πειρασμοῦ, Gen. for , with
which (Erasm., Schmid, Beng., Peirce). The
forty years in the wilderness are in the synagogue
also regarded as typical. R. Enreser says:
% The days of the Messiah are forty years, as it
is said, Ps. xcv.” (Sanh., fol. 99, 1). And to the
question: How long continue the years of the
Messiah? R,. Axipa answered: ‘Forty years,
corresponding to the sojourning of the Israelites
in the desert” (Tanchuma, fol. 79,4). The ad-
monition of our Epistle must, therefore, have
made a powerful impression, if this number of
years since the ministry of Christ had, when this
Epistle was composed, nearly elapsed. That the
author has in mind this typical relation, is clear
from the fact that the ‘forty years,’ which in the
Heb. belong to the following clause—a construc.
tion which he himself recognizes at ver. 17—he
here carries back to the preceding, and shows
that he intends this construction by introducing
between the dissevered parts the particle διό
(so Intpp. generally since Calov).
Ver. 10. Wherefore I was angry with
this generation.—The Hellenistic προσοχθίζειν
from ὀχθή, steep, high bank, or cliff, implies vio-
lent, tempestuous excitement, which one either
occasions or experiences. Usually it has the
latter sense, denoting the feeling of violent dis-
pleasure awakened by opposition. The dei be~
longs not to εἶπον (Erasm.), but to πλανῶνται. A
secondary idea of contempt can hardly belong to
yeved (Heinr., Steng.), though very possibly to
ταύτῃ (Liin.); but it is impossible that, by the
latter pronoun (ταύτῃ), instead of ἐκείνῃ, the au-
thor could have intended in this connection an
incidental reference to his readers (Bohm., BL,
De W.). In this passage also the author follows
the Alex. Cod. of the Sept. in reading αὐτοὶ dé,
while the Vat. Cod. follows the Heb. in reading
καὶ αὐτοί.
Ver. 11. As I sware in my wrath that
they shall not enter into my rest.—Possi-
bly ὡς should be taken as=as,_ but it may also,
corresponding to the Heb. ΔΝ ὁ (Ewald, 2 337,
a.), denote result==dore, so that. It then, indeed,
usually takes the Infin., or the Opt. with ἄν,
though sometimes also the Indic. (Win., p. 410)
[’Qore, so that, as easily takes the Ind. as the
Opt.—K.]. The εἰ in the clause containing the
substance of the oath, is in imitation of the Heb.
DN. The formula has sprung from the sup-
pression of the apodosis, and negatives the
thought, while νῷ DN afirms it.
παῦσις refers originally to the rest of the Prom-
ised Land, Deut. xii. 9, 10. But the idea of
the ‘“‘rest of God,” proceeding from this start-
ing point, acquired a wider scope and a deeper
significance.
Ver. 12. Take heed that there be not—
living God.—Mj, after words of seeing, in the
Fut. Indic., expresses not only a warning, but,
with it, anxiety in regard toa failure to give
heed (Harr., Part. 11., 140). The enclitic ποτέ
means, not ever, at any time (Beza, Eng. Ver.,
ete.), but perchance, and the ἔν τινε ὑμῶν indivi-
dualizes the admonition, so as to bring it home
to each person in conscientious self-examination.
The Gen. ἀπιστίας indicates the relation of
quality; the evil heart, then, is not to be re-
The κατά-
THE EPISTLE TO THE HEBREWS.
78
garded as the cause or ground (BL, etc.), nor as
the consequence of unbelief (De W., etc.). Nor,
again, is ἀπιστία either faithlessness or disobedt-
ence (Schultz). The latter is the consequence of
unbelief, iii. 18; iv. 6, 11, which appears here
as exhibiting its internal essence in apostasy
from God. We are not by ϑεός to understand
Christ (Gerh., Dorsch, Calov, Sebast. Schmidt,
Schéttg., Carpz.), although the warning refers to
the lapse from Christianity to Judaism. And
God is here called ζῶν, living, not in contrast with
dead works of law, vi. 1; ix. 14 (BL), and not in
contrast with dead idols, as Acts xiv. 15; 2 Cor.
vi. 16; 1 Thess. 1. 9 (Béhme), but as He who
works with living efficiency, ix. 14; xii. 22; who
executes His threats, x. 81; but chiefly who has
appointed Christ as He did Moses, and thus ac-
complished the fulfilment of His promises. This
latter point is overlooked by most interpreters,
put is involved directly both in the fundamental
conception of our Epistle, and in the immediate
connection of the passage.
Ver. 18. But exhort one another daily—
sins.—With the warning stands connected a
summons to παράκλησις, t. 6., to language at once
of consolation and of admonition, with which the
hearers are to render daily aid to one another,
so long as this period of gracious waiting shall
continue. In classical, as well as in New Tes-
tament use (Col. iii. 16) ἑαυτούς, is frequently
Ξεἀλλήλους. Individual self-exhortation cannot
be expressed by παρακαλεῖτε ἑαυτούς, which would
rather demand παρακαλείτω ἕκαστος ἑαυτόν. Τὸ
σήμερον (to-day with the def. art.) cannot denote
the life-time of individuals (Theodoret, Theoph.,
Primas., Erasm., Este, Dorsch, etc.), but must
be identical with the day of the Psalm, and thus
with the interval of grace extending to the se-
cond coming of the Messiah. We might also, in
this sense, translate καλεῖται, is named, (Vulg.,
Est., Bl., Liin., e¢c.), but inasmuch as this is lia-
ble to the misconception: So long as we can yet
speak of ‘to-day,’ the rendering ts called=so
long as the ‘to-day’ of the Psalm sounds in our
ears (Caly., Thol., Bohm., Del., ete.), would seem
to deserve the preference. The Aor. Pass.
σκληρυνθῇ is not to be softened down; it contains
a reminder of the divine judicial hardening of
those who abuse the means of grace through the
deceitfulness of sin. For this reason ἐξ ὑμῶν is
designedly placed before ric, not as contrasting
them with their fathers in the wilderness (Béhme,
Bl.), which would almost necessarily require a
καί, also, but to designate with emphasis the
readers as those who are highly favored (Del.).
Apostasy from Christianity is here designated as
“sin,” absolutely; for the essence of sin is apos-
tasy from God; but Christ is the Son of God,
and has brought to its accomplishment the will
of God on earth. The deceit, therefore, which
now works upon the heart, is worse than the
earlier, Gen. 111. 13.
Ver. 14. For we have become joint par-
takers with Christ if we hold fast, e/c.—As
in the former chapter the author now again en-
forces the preceding exhortation by the great-
ness of the salvation which has been bestowed
on us. The term γεγόναμεν, have become, re-
minds us that we do not possess this salvation
by nature, and that consequently without the
observance of the requisite condition, we are
liable to have it withdrawn from us. This con-
dition, again, introduced by the particle [not of
mere condition εἰ with opt., but] of doubt, ἐάν, γῇ,
ἐάνπερ, precisely if, provided that (with Subj.) is
presented not simply and objectively, aS a Mere
condition, but as of guestionuble fulfilment, and
hence enforces the need of self-examination, of
watchfulness, and of fidelity. And for this rea-
gon μέτοχοι τοῦ χριστοῦ cannot mean participants
of Chrisi, ἐς e., having part in His person; but
only participants along with Christ, associates of,
or joint partakers with Christ in the possessions
and blessings of the kingdom of God. Riehm,
overlooking this requirement of the context,
prefers, with more recent scholars, the render-
ing participes, sharers in, instead of associates, or
sharers with, ag the more comprehensive and sig-
nificant. He is right, indeed, as to the matter
of fact, where he says (11. 719): “Christ, the
Mediator of the New Covenant, enters into such
intimate personal fellowship with the believer,
that it can be said of the latter that he possesses
Christ; and along with Christ Himself all that
Christ has obtained has also become his own; as
one who has part in Christ, he has also part
with Christ in the heavenly glory and blessed-
ness.” But the context demands the limitation
above given. The term must imply partners or
associates of Christ, yet without its being re-
ferred back, as by Schultz, to the term ‘bre-
thren”’ of Christ (ch. ii. 11); and the term
μέτοχοι being narrowed down to ἀδελφοί. By
ἀρχὴν τῆς ὑποστάσεως Erasm., Schultz, Stein, ete.,
understand the settled elementary principles or
foundations of the Christian religion. Luther
renders it ‘the commenced or inaugurated es-
sence ”—angefangene Wesen (as translation of sub-
stantia). Vatablus, Este, Bisping make it a
periphrasis for faith, in so far as faith produces
our subsistence in the spiritual life, or originates
the subsistence of Christ within us. Instead of
either of these meanings, the context points us
to a meaning of ὑπόστασις familiar to the later
Greek, viz., firm confidence, as the only one which
meets its exigencies. For ὑπόστασις stands here
in the same connection as ἐλπίς, hope, ver. 6,
and in fact denotes this hope in its relation as
daughter of faith, and by virtue of its relation-
ship remaining amidst all assaults steadfastly
and confidently directed toward the goal. As
such it neeas perpetual fostering and culture, in
order that that beginning of the Christian career,
which is wont to be characterized by joyfulness,
energy and strength (1 Tim. v. 12; Rev. ii. 4),
and which, in the case of the readers, has been
so characterized (ch. vi. 10; x. 82; xiii. 7), may
have a corresponding end. The ἀρχὴ τῆς ὑποσ-
τάσεως is, therefore, a beginning, not in the sense
of imperfection and weakness, which led Ebrard
to find in the readers a set of catechumens and
neophytes, but the opening or inauguration of
the Church life in its full vitality and power
(Camero, Grot., Bohme, Thol., etc.).
Ver. 15. In its being said to-day if ye
hear—harden not, efc.—The author resumes
the citation, yet not for the purpose of expressing
an admonition, thus making the citation proper ex-
tend only to ‘‘to-day” (v. Gerl.), or to “‘ hear His
voice” (Capell., Carpz., etc.), and the author
CHAP. III. 7-19.
13
resume his exhortation at ‘harden not,’ etc.,
in the applied words of the Psalm, as the answer-
ing clause to ἐν τῷ λέγ. For this formula of in-
troduction makes it necessary to take the follow-
ing words as an entire citation. Nor may we
again (with Beng., Michael., etc.), enclose ver.
14 in parenthesis, and connect ἐν τῷ λέγ. imme-
diately with the requisition (παρακαλεῖτε, etc.),
ver. 13; for the verse thus forms not merely an
unnecessary and halting appendage, but unna-
turally and absurdly summons the readers to
mutual admonition by the previous utterance of
the words of the Psalm. Nor may we (with
Chrys., Grot., etc.), take vv. 16-19 parentheti-
cally, and connect ἐν τῷ Aéy., with iv. 1; a con-
struction forbidden alike by the subsequent
course of thought, and the connecting particle
οὖν. Nor may we attach ver. 15 directly
to ver. 14; thus either assigning the mode of
procedure by which steadfastness of faith is to
be maintained (Vulg., Luth., Calv.), or the rea-
son and necessity of maintaining it in order that
we may be partakers with Christ (Ebr.). For
ἐν τῷ λέγ. is not—de λέγει, or οὕτως γὰρ εἴρηκεν.
Better, therefore, to take the words in question
as protasis, or conditioning clause to ver. 16,
which latter verse is then to be taken as interro-
gative with an interposed ydp=—for, why, (ac-
cording to genuine Greek usage) to which also
the ἀλλά corresponds (Seml., and most recent in-
terpreters). [This last construction is undoubt-
edly possible; and I believe it preferable to
-either of the others, except that which would
connect it with ch. iv. 1, as held by Chrys., Gro-
‘'tius and others. In this case, however, it is not
acase of proper parenthesis, 30 that iv. 1 would
stand in regular construction with iii. 15. Rather
as the author was about to proceed to the train
of thought, ch. iv. 1, he was led, especially by the
‘language of the quotation itself, to restate sharply
and distinctly what had been previously but im-
plied and hinted at, the actual crime and the
actual punishment of the ancient Israelites, from
which so weighty admonitions were drawn. He,
therefore, abruptly breaks off in the middle of
his sentence, to introduce in a series of sharp
interrogations and statements these ideas: which
being accomplished, he returns,—with a natural
change af construction, occasioned by the long in-
terposed passage,—to the idea which at iii. 15,
he had started to develope. This obviates
entirely the objection drawn from the particle
οὖν, iv. 1, and the otherwise anacoluthic charac-
ter of the construction, and is, in my judgment,
the only solution of the problem of ver. 15, that
is not attended by nearly insuperable difficul-
ties. The construction, therefore, which I pre-
fer, is decidedly that of Chrys., ina somewhat
modified form.—K.]. Of course τένες must then
be taken interrogatively; and the author’s pur-
pose is either to repel the idea, that perhaps
‘there were only a portion who were guilty of the
provocation, fo wit, the people who were at the
time at Meribah and Massa (Béhme, Ebr.); in
which case the author would reply that ald Israel
failed to enter into the Promised Land, for the
reason that the whole people were guilty of the
sin of unbelief and apostasy; or he designs to
emphasize the fact that it was precisely Jsrael,
the highly favored people, that had been con-
28
ducted forth from Egypt to become God’s special
possession, in whom all this had taken place
(Del.). I see no reason for separating the two
ideas. For while ἀκούσαντες points to the prero-
gative, which they enjoyed who heard the word
of God, and the attendant obligation to obedience,
the next and following intecrrogative sentence,
ἀλλ' ob πάντες, brings into closest connection (in
πάντες) the universality of the sin, and in ἐξελθόν-
tec, the preceding gracious experience and pri-
vilege: [while διὰ Μουσέως suggests here the same
contrast between Moses, and his relation to the
ancient Theocracy and Christ, as δύ ἀγγέλων, ch,
i. 2, between the angels and Christ.—K. ].
Bisping remarks: ‘yet perchance not all?” but
erroneously. For ov in interrogations—nonne,
has always an affirmative force (Ktuner, IL,
579; Hart., Part., II., 88). The exceptional
cases of Joshua, Caleb and those of tender age,
are not of a nature to detract from the truth thus
broadly stated, and to require that τίνες be
taken, as it generally was before Bengel, indefi-
nitely (τινές, some, instead of τίνες, who?) thus
giving the rendering (Erasm., Luth., Eng. ver.,
etc.), ‘‘for some, when they heard committed pro-
vocation, buf not all those who came out of
Egypt by Moses.” How could the 600,000 whom
Moses brought out of Egypt, be called τινές 3
The rendering of Bengel, Schultz, Kuinoel;
‘“(Nay, only they who,” ete. ‘It was merely
they who,” [as if denying an assertion that cer-
tain men indeed provoked God, but it was not
those who came out of Egypt, etc., to which the
author replies, ‘‘Nay, they were all those—they
were none but those] would require the article of
before πάντες, in order to give clearly a predica-
tive character to οἱ ἐξελθόντες. [But this οἱ would
scarcely mend the matter, and Bengel’s con-
struction would then be little less harsh than it
is now].
Ver. 17. With whom was he angry—
wilderness.—Most recent interpreters put the
second interrogative mark, or still a third one,
at the close of the period, after ‘‘wilderness,”’ to
avoid the heavy and dragging effect of the last
clause—if without an interrogation. But this
construction overlooks the parallelism with vv.
18, 19, which, in like manner, distribute them-
selves into three members. For the last clause
of these latter verses is not a mere continuation
of the facts previously stated; but it points to
the fulfilment of the Divine oath, lying before our
eyes, in the exclusion of the people from Canaan
through unbelief. Soalso inver. 17 the last clause,
«‘ whose carcasses,” points to the manifestation
of the Divine wrath, in the fact that those who.
had fallen away from God, dying, as it were,
gradually, during their bodily life, became
walking corpses (Del.). Grotius says rightly
ex historia cognoscimus, while Seb. Schmidt, fol-.
lowed by BI., with most later interpreters, main-
tains; βλέπομεν, non de lectione aut cognitione his-
torix, sed de convictione animi e disputatione, seu:
doctrina premissa. [That is, Seb. Schmidt, BL,,
etc., followed by Alford, regard ver. 19, ‘And:
we see that they could not,” etc., as an inference, .
the result of a chain of reasoning, of which,
however, it is very difficult to trace any previous
links; while Del. and Moll, following Grotius,
make it the result stated as well known and
80
THE EPISTLE TO THE HEBREWS.
clearly seen in the pages of the historical record,
and thus brought up as ἃ historical fact to enforce
the positions of the author, and so the clause,
«« whose carcasses fell in the wilderness,” stands
related to what precedes. It is the author’s
statement, in Scripture language, of the results
of the wrath of God.—K.]. The history of
Israel is typical, and to this and to the state of
things which follows from it, the author is referring
(as shown immediately by the commencement of
the following chapter), not drawing conclusions
from previous premises.—K®oAa, members, par-
ticularly hands and feet, is the term by
which the LXX. render the Heb. O95 in
the sense of bodies or corpses. ae
DOCTRINAL AND ETHICAL.
1. “Our being kept unto salvation, springs
from the promised and vouchsafed power of
God, yet only through faith, which does not
waver or draw back (ch. x. 88, 39; 1 Pet. i. 5):
and thus the Apostle has in these words expressed
in the most definite manner the theme οἵ his ex-
hortation. In his purpose to carry it out still
further, he again lays hold, with the skilful hand
of a master, upon the word of the early Scrip-
tures, and says what he has to say to the breth-
ren, the partakers of the heavenly calling, in
the words of the Holy Spirit, by the mouth of
David. For the Epistle to the Hebrews is in 80
far analogous to the Revelation of John, as
it brings into close union the two Testaments,
and sets forth the profoundest and ultimate ele-
ments of New Testament truths, as a proper ful-
filment of the types and preparatory institutions
of the Old Testament, as the innermost sense and
spirit of the ancient word, which was written be-
forehand wholly for the fulness of times”
(Stier).
2. With the doctrine of predestination in all its
‘forms, this section stands in decided antagonism;
for the author speaks indeed of a hardening,
‘which has for its result, the non-attainment of the
promised rest; and in like manner of a Divine
‘will and work which are herein accomplished.
But this is by no means referred to any original
‘wrath of God, or to His eternal counsel. Rather
‘it is the deceitfulness of sin, by which the obdu-
racy is produced, and against this is directed an
‘earnest warning. The wrath of God appears as
‘the holy fire of righteous indignation upon those
who, in consequence of their evil heart of unbe-
lief, have fallen away from the living God, and
have provoked and tempted Him, before that He
could prove Himself unfaithful, and fail of His
own word. And it is unbelief that is emphatically
declared to have been the cause of the hardening
of the heart, and, as united with disobedience,
to have been the ground of the destruction of
those who fell in the wilderness. But that un-
belief itself is not purposed or produced of God,
and that the capacity to believe in the preached
word is not refused by God to individual men, or
taken from them previously to their own self-
determination, is clear from the earnestness of
the exhortation that each one should, during the
gracious season of his pilgrimage, give heed to
the preached word, and not allow himself to be
hardened against it, but rather, by the influence
of mutual admonitions within the Church, should
incite himself to lay to heart the history of the
Israelites, and to an unwavering maintenance of
the confidence of faith. [That nothing is said
here of the doctrine of predestination, proves
nothing more against it than is proved by every
passage of warning or exhortation in the New
Testament. Few Calvinists believe that the
doctrine of predestination is incompatible with
the free agency and consequent accountability of
man.—K.]. ᾿
8, The hardening of the heart has its grada-
tions of carnal security, which comforts itself
with the outward possession of the means of
grace, and from natural indifference and insensi-
bility to the word, proceeds on through unbelieyv-
ing disparagement, faithless neglect, and reck-
less transgression of the word, to rejection, con-
tempt, and denial of it, and thence to a perma-
nent embittering of the wicked heart; to a con-
scious stubbornness of the wicked will; to the
bold tempting of the living God Himself, until, in
complete obduracy, judicial retribution begins
the fulfilment of its terrible work.
4. Unbelief is, in its inmost essence, fatthless-
ness and apostasy, and hence always manifests
itself as disobedience and corruption. In outward
corruption the Divine judgment brings the in-
ward depravity, the πονηρία, to light, and, at the
same time, to its due reward. For God, in con-
trast with the faithless and apostate, remains
true to Himself and His word, and as the living
God carries His judgment through all resistance
of the world and the devil, to victory; bringing
His threats, as well as His promises, to gradual,
but sure and unchecked accomplishment.
5. It is God’s will indeed that all men be
saved, and this will is potent and mighty; yet
as a gracious will, it exercises no compulsion,
while, as the will of the living God, it renders
possible the fulfilment of the indispensable con-
ditions of salvation; and, as the will of the Holy
God, works not magically, but by the ordinary
means of grace. The decision of our destiny is
thus entrusted to our own will, since God has in
a reliable way made known to us our destination
to salvation, and provided and proffered the sure
means for its attainment.
6. The duty of self-examination, and of the
conscientious use of the means of grace, we must
never lose sight of; since we have not as yet en-
tered into rest, but are merely on the way to the
goal. If our gracious fellowship with Christ is
completely to triumph over our natural fellow-
ship with our fathers, it must be nurtured and
promoted in the way that God has ordained.
Otherwise the end will not correspond with the
beginning. For previous obedience excuses not
subsequent apostasy, and a faith that has been
abandoned does not justify at the Divine tri-
bunal.
7. Since the gracious will of God aims at the
salvation of men; while with some His judgments
only produce obduracy, as the punishment of
unbelief, and in consequence of this, exclusion
from salvation; and since to every individual a
period of grace is allotted whose limit is un-
known, we must suppose that grace has, up to
this point, applied in sufficient measure all its
means, ways, and resources, and that God, by
CHAP. III. 7-19,
81
virtue of His omniscience, has determined this
point of time in which the work of grace ceases.
But with obdurate hardness, sin passes over into a
permanent condition.
HOMILETICAL AND PRACTICAL.
Our life is a pilgrimage, if: 1, our goal is en-
trance into the rest of God; 2, our companions
the people of God; 8, our Leader the Spirit of
God; 4, our rule the word of God; 5, our Helper
the Son of God.—Believers have chiefly to guard
themselves: 1, against false security in faith; 2,
against arrogauce and boasting of faith; 8,
against wanderings and backsliding from faith.
—How exceedingly important that the season of
grace be not neglected: 1, we know not the mo-
ment at which our gracious reprieve is ended;
2, they who neglect, incur the sure wrath of
God; 3, they who walk under the wrath of God
do not come into the land of promise.—We must
hearken to the voice of the Holy Spirit as it
speaks to us: 1, in the Holy Scripture; 2, in our
own conscience; 8, from the mouth of converted
brethren.—He who does to-day what God de-
mands, has best cared for to-morrow; and he
who does this daily, in the to-day gains eternity.
—In self-examination we have particularly to
take heed to our heart: 1, whether it is an err-
ing heart, or one steadfast in the faith; 2, whe-
ther it is an evil heart, or one converted to God;
8, whether it is a presumptuous heart, or one
that is led in the discipline of the Holy Spirit.—
Why deception through sin is the most danger-
ous: 1, because it most frequently occurs, and is
most rarely corrected; 2, because itis most easily
accomplished, and brings the heaviest losses. —To
sin all times and ways are alike, but grace has
its ordained means, and its limited times; there-
fore be warned aright, and then in turn warn
others.—How can any one be lost in the pos-
session of the means of grace? 1, if he does not
use the means of grace which are proffered to
him; 2, if his use of the means of grace is in
truth an abuse; 3, if he does not perseveringly
continue the right use of the means of grace
unto the end.—Let us practice the duty of
mutual watching and exhortation: 1, on the basis
of the word of God; 2, under the guidance of the
Holy Spirit; 8, as members of the people of
God in a common lowliness; 4, from the hearty
compassion of genuine brotherly love; 4, for
mutual furtherance in faith and obedience to-
ward the Lord our God.
Starke:—Let every one see to it that he
rightly avail himself of to-day, 7. 6., of the pre-
sent time; for this alone is ours, since the past
is already gone, and the future is still uncertain.
Besides, if the present is properly employed, it
brings with it a blessing for the future (Gal. vi.
10; Isa. lv. 6).—The examples of the wicked
stand in the Holy Scripture for our improvement
(1 Cor. x. 6). There is no better means to be
employed against obduracy of heart, than that
by frequent self-examination and befitting fide-
lity, we learn to ohey the convictions that have
been wrought within us; for thus conscience
maintains its tender sensibility, and is preserved
from all hardening, 2 Cor. xiii. 5.—The more
proofs and testimonies men have of the guidance
and care of God, the heavier becomes the sin, if
they will still neither believe nor hope, Matth.
xxiii. 87, 38.—God has come to the aid of hu-
man weakness, and uttered in His word many a
declaration with the virtual confirmation of an
oath, in that He swears by Himself and appeals
to the inviolable truth of His being and life.—
Divine threatenings are not an empty and dead
sound, but have a mighty emphasis; they are
fraught with God’s jealous zeal, and are finally
put in force. Ah! that thou mightest be awa-
kened by them to repentance! Josh. xxiii. 15;
Zech. i. 6.—Man departs from God, and becomes
involved in spiritual death, when he begins to
deny the truths which bring salvation (Acts xiii.
46); or to live in conscious and deliberate sins,
which are incompatible with union with God.—
Oh! how necessary that the whole Christian
body be aroused! but who thinks thereupon?
We avoid speaking of spiritual things in our
common intercourse; and this is a sure sign of
a great backsliding.—Preachers caunot do every
thing, and cannot be everywhere; therefore, the
fathers of the household must be also bishops of
the household; nay, one Christian must be
bishop to another, and he has good authority and
right to rebuke and correct in another what he
sees worthy of reproof (1 Thess. v. 11; Jas. v.
19).—A man can easily be hardened if he does
not take knowledge and care of himself, and
take to heart the admonition of others.—Sin is a
powerful and deceitful thing; powerful in evil
desires, by which one is very easily swept away
when he does not, with the grace of God, set
himself against them; but deceitful when by the
plausible assurance that a thing is right, allowa-
ble, and free from peril, it ensnares the man,
seduces him into sin, and, unawares, gets the
mastery of him. Ah! let every one be on his
guard against it (Eph. iv. 22).—Christ, with all
His attributes, offices, and possessions, belongs
to us; for us was He born, for us He died, for
us He arose, for us He lives, and for us He in-
tercedes. Therefore, if we have Christ, we are
wanting in no good whatsoever (Ps. xxxiv. 11;
Rom. viii. 32).—In Christianity two things are
of preéminent importance—an upright charac-
ter and a steadfast continuance init. The one
cannot and must not be without the other; for
if we fail at the outset in uprightness of charac-
ter, much more shall we fail in steadfastness.
And if the latter is wanting, the beginning and
the earlier progress will be in vain (Ezek. xxxiii.
12).—Oue day is like another; we may always
fail and fall: therefore, to-day, to-morrow, and
at all times there is need of watchfulness and
caution (1 Cor. x. 12).—God is inconceivably long-
suffering, and waits long before He punishes; and
meanwhile He is doing good to sinners, and al-
ways alluring them to repentance (Rom. ii. 4).—
O! how many men fail to attain that natura]
limit of life which God has appointed! They
cut it short to themselves by wilful sin, and it is
shortened to them again by the Divine wrath
(Prov. x. 27).—Wilt thou charge unrighteous-
ness upon God, that He lets good come to one
and evil to another? Look, He is so righteous
that He punishes none except him who is de-
serving of punishment (Job xxxiv. 11; Wis. xii.
15).—Unbelief is the source of all sin. From
82
THE EPISTLE TO THE HEBREWS.
—— ..
unbelief sprang murmuring and all disobe-
dience, inasmuch as by this they denied the
presence, omnipotence, wisdom, and grace of
God.
BERLENBURGER BipLE:—Since Christ is to
rule in us as Lord in His house, we must accept
the condition of hearing His voice and giving
heed to it at every moment.—The people demand
indeed, Christ, but when He comes without suf-
ficient adornment and decoration, they reject
Him, and are hardened.—All evil which befalls
us springs from our giving no ear to the voice
of God, just as our hearkening to it is followed
by nothing but good.—The ways of God are en-
tirely unknown and strange to the flesh; the
heart of man always wanders about in other
things; and thus, also, the dispensations of God
are entirely contrary and repugnant to man’s self-
will.—Tenderly as God loves a soul, He cannot
treat with tenderness its corrupt disposition.—
They are zealous for the Sabbath, and have no
rest in their heart —God commences His chas-
tisement by depriving us of rest, in order that
we may observe that we have lost something.—
If we love others, we admonish them. Open
your eyes and see!—Unbelief is a toilsome and
an evil thing, which also allows no repose to
others.—Now we still hear the call, ‘to-day ;”
but the gracious interval may soon close and
end. Thus the boundary, with all its uncertainty,
is to be kept before our eyes. But God creates
this uncertainty, not in order to vex us, but in
order to guard us against false security.—The
present life is to be regarded merely as a day.
Blessed is he who uses it for eternity !—God has
appointed the period of life as the period of re-
pentance; yet we may not say that the limit of
grace reaches absolutely to the limit of nature.—
Paul is obliged to give more space to warnings
than to doctrines. Such admonitions are com-
monly disliked; one must, therefore, deal in
them sparingly; yet they spring from an evan-
gelical heart.—Whoever wilfully neglects salva-
tion, who can help him?—In warning a person
against the danger of being hardened, we do
not deny his former possession of grace, but we re-
mind him that he must not lose his previous grace.
Lavrentius :—The ground of the admonition
ig twofold: 1, Christ’s superiority to Moses; 2,
the appeal of the Holy Spirit.—The greater the
grace of God, so much the greater frequently is
the wickedness of men.—Believers also need to
be admonished.—By the false pretexts of sin
man is deceived, and by the deceitfulness of sin
he is hardened.—By frequent admonition, much
evil can be guarded against.—Faith can be
again lost.—Not the beginning, but the end, re-
ceives the crown.—Unbelief is the capital sin,
and is specially punished by God; the examples
of punishments inflicted on others should serve
as a warning to us.
RamBacu :—The heart is hard even by nature,
but God endeavors to soften it. If we oppose
ourselves to Him, the hardness becomes obdu-
racy.—Unbelief is the single and proper cause
of damnation.—Sin has regard to the disposi-
tion. With the ungodly she uses force and not
ctinning, saying, Thou must do that, With be-
lievers whom she is unable to rule, she employs
cunning and deception.
Srrmnnorer :—It is the office of the Holy Spi
rit to testify and to warn against the sin of un-
belief, and this office He constantly exercises in
the preached word.—What takes place in the
case of souls that come into the state of grace,
and what is required in order that we may re-
main in this condition.
Hann :—What God has already done in us,
gives us a new incentive to fidelity.—Though we
ourselves find nothing in ourselves, we are still
as yet not justified; but we must appeal to an.
other that he should pronounce our justification.
—We have before us a goal; therefore we should
seek to preserve one another; one should kindle
another’s zeal, not light the flame of his pas-
sion. Such are the obligations of Christian fel-
lowship.
Rizcer:—We meet, within the barriers of the
race-course of faith, not only footsteps in which
to follow, but also doubtful and dangerous de-
viations, and connected with these, warnings of
the Holy Spirit.—Every one has his fixed bar-
riers and ordained course of faith, from his first
hearing of the voice of God even to the goal.—In
regard to faith, and our participation in the hea-
venly calling, we must neither be timid and dis-
trustful, nor again secure and heedless as if there
were no danger.—The deceitfulness of sin need
only to withdraw one to-day after another, from
the attention of thy heart, in order to cheat thee
unobserved of thy whole gracious season of many
years.—In admonitions and appeals from the
word of God, lies a drawing and a calling of God,
which sin cannot so much destroy as our own
purposes.
Von Grertacu:—As long as the Holy Spirit
is still working on the heart, so long continues
our respite of grace.
Hrvubner:—The continuous office of the Holy
Spirit in the Church is, to lay Christ upon the
heart, to urge us to faith, to rebuke unbelief.—
Even in the Old Testament we perceive the voice
of the Spirit.—The Spirit urges not irresistibly.
—The guilt is man’s, the merit is God’s.—The
foolishuess of men is a perpetual provoking and
tempting of God.—The ‘‘to-day”’ is 1. a word
reminding us of the daily never-ceasing preach-
ing of the Divine word; 2. a word that awakens to
repentance; 3. a word of warning against delay;
4.a word of consolation, for where God still calls
and still makes His voice heard, the period of
grace has not as yet flown by.—Without rest,
without repose, wanders round the disobedient
son, who hears not the voice of his father.—The
weary, wandering soul must strive after the rest
of God.— Who trembles not at the words,
“never to attain to the rest of God; forever to
be banished from the realm of peace?”—If the
ultimate issues of the wicked heart sare so
emphatically set before us in the case of others,
this should make us all the more strict and rigo-
rous towards ourselves.—To fall away from the
living God, is to fall away from true life.—Had
sin no deceitful form, she would not lead astray;
let him who knows her, warn the inexperienced;
let all be indefatigable in exhorting and in hear-
ing. —The grace obtained through Christ re-
mains only to the steadfast believer; it becomes
puncueat to him who docs not hold on to
‘aith,
CHAP. IV. 1-10.
88
Stier :—Nothing is demanded of us previously
to, or upon.any other ground than, our having
heard the word of God which brings us grace
and salvation.—The successive stages of apos-
tasy are always the same.
AHLFELD :—To-day let the voice of God warn
you against being hardened. We consider 1.
the course by which obduracy proceeds onward
to judgment; 2. the course by which grace breaks
in pieces the hard heart.—Labor with earnest-
ness against thine own hardening. The chief
points of this labor are: 1. honest self-examina-
tion; 2. hearty, mutual, fraternal admonition;
8. diligence in looking back over the grace which
we have received.
Von Boaatzxy:—We must not only guard
against rude blasphemers, and abominate them,
but also take heed to our own heart, and see
how this wanders, swerves, and becomes alien-
ated from God.—Whoever holds a sin to be small
and insignificant, is already deceived by sin,
falls already into error, and, corrupted by his
delight in error, is finally utterly hardened.—
The commencement of upright and genuine
faith brings us already to a complete union with
Christ, and is a true foundation, receives Christ
as a whole, and rests entirely in Christ as upon
its reliable foundation.—Holding fast, we are to
hold out unto the end.—Our heart is so unbe-
lieving, that if we ten times experience the help
of God, and find ourselves strengthened in faith,
still when there comes a fresh emergency, trial
and exercise of our faith, unbelief again imme-
diately bestirs herself.—Our God is alone the
living God; thus He will give us also life, and
power, and full supplies, and will be Himself our
life, our light and salvation, and the strength of
our life. Thus we need not with our hearts turn
with lustful desires to the needy creatures who
assuredly without Him can give no life, no true
joy and satisfaction, and thus also we need not
fear any creatures, not even the devil.— We have
to pray for nothing but faith (although we have
it already), in order that we may also maintain
faith, and thus, believing unto the end, may save
our souls.
HepinagEr:—God’s wrath spares not the fa-
thers, much less the children, Why? The latter
-at the door.
should have made the conduct and fate of the
former a mirror, in which they might behold and
gaze upon their own.
[Owen :—The formal reason of all our obe-
dience, consists in its relation to, the voice, or
authority of God.—We see many taking a great
deal of pains in the performance of such duties
as, being not appointed of God, are neither ac-
cepted with Him, nor will ever turn unto any
good account unto their own souls.—Considera-
tion and choice are a stable and, permanent
foundation of obedience.—Many previous sing
make way for the great sin of finally rejecting
the voice or word of God.—Old Testament ex-
amples are New Testament instructions.—Espe-
cial seasons of grace for obedience, are in an
especial manner to be observed and improved.—
It is a dangerous condition for children to boast
of the privileges of their fathers, and to imitate
their sins.—Take heed, gray hairs are sprinkled
upon you, though you perceive it not. Death is
Beware, lest your next provocation
be your last. —When repentance upon convictions
of provocations lessens or delays, it is a sad
symptom of an approaching day, wherein in-
iquity will be completed.—Whithersoever sin
can enter, punishment can follow.—Though ven-
geance seems to have a lame foot, yet it will
hunt sin, until it overtake the sinner.—A care-
less profession will issue in apostasy, open or
secret, or in great distress, Matth. xiii. 6, 6.—
This privative unbelief is two-fold: 1. in refusing
to believe, when it isrequired; 2. in rejecting the
faith after it hath been received.—We have but
a most uncertain season for the due performance
of certain duties. How long it will be called to-
day, we know not.—Union with Christ is the
principle and measure of all spiritual enjoy-
ments and expectations.—Therefore are the
graces and works of believers excellent, because
they are the graces and works of them that are
united unto Christ.—Constancy and steadfastness
in believing, is the great touch-stone, trial and
evidence of union with Christ, or a participation
of Him.—God sometimes will make men who
have been wickedly exemplary in sin, righteously
exemplary in their punishment.—No unbeliever
shall ever enter into the rest of God].
; III.
The promise of entering into the rest of God not only still remains in force, but applies
specially to us Christians.
Cuaprer IV. 1-10.
Let us therefore fear, lest [perchance], a promise being left us [there remaining a
promise] of entering into his rest, any [one] of you should [may] seem to [have]
2 come short of it. For unto us was the gospel preached, as well as unto them [For we
84 THE EPISTLE TO THE HEBREWS.
have had the glad announcement just as did also they]: but the word preached [the
word of their hearing] did not profit them, not being mixed? with faith in them
[not having united itself by faith with them] that heard ¢. For we which [who]
believe do enter? into rest [according] as he [hath] said, As I have sworn [swore,
ὦμοσα] in my wrath, if they shall [they shall not] enter into my rest: although the
[his] works were finished from the foundation of the world. For he spake [hath]
spoken] in a certain place [somewhere, πού] of the seventh day on this wise [thus],
And God did rest [on] the seventh day from all his works. And in this place again,
If they shall [They shall not] enter into my rest. Seeing therefore it remaineth that
some must [for some to] enter therein, and they to whom it was first preached [who
formerly received the glad promise] entered not in because of unbelief [disobedience] ;
Again he limiteth a certain day, saying in David, To-day, after so long a time; as it
is said, To-day [he again fixeth a certain day, To-day, saying, through David so long a
time afterward (as hath been said before),* To-day] if ye will [om. will] hear his voice,
harden not your hearts. For if Jesus [Joshua] had given them rest, then would he
not afterward have spoken [be speaking] of another day. There remaineth therefore
a rest [a Sabbath rest] for the people of God. For he that is [om. is] entcred into
his rest, hath [also himself] ceased [rested] from his own [om. own works] [just] as
God did from his [own, ἰδίων].
1 Ver. 2.—Instead of the Nom. Sing., συγκεκραμένος which is found in 5 minusc. 17, 31, 87, 41, 114, the Acc. Plur., in
the form ovyxexpacpévous,is found in A. B. C. D.* M. 23, 25, and in the form συγκεκεραμένους (also with double 8), in
D.*** ἘΝῚ, K. 4, 6,10. Moreover the Copt., Hth., Arm., and most of the versions have the Acc. But it scarcely yields
any sense. The Nom. has the authority of the Peshito, Vulg., Ital., and of the Cod. Sin. in the form συγκεκερασμένος.
2 Ver. 3.—Instead of εἰσερχώμεθα οὖν we are to read with Sin. A.C. εἰσερχόμέθα γάρ. The following οἰπιστεύσαντες
ig also inconsistent with the hortatory subjunctive. ᾿ ν
3 Ver. 3.—Instead of εἴρηται, read with Sin. A.C. D.* E.,* 17, 23, 31, προείρηται.
[Ver. 1.-τφιβηθῶμεν οὖν, Aor. Pass., in middle sense. Let us Sear, therefore,—my ποτε, lest perchance, lest haply,—
καταλειπ. ἐπαγ, there remaining a promise, not ἀπολειπ, “ there remaining as a logical consequence,” but “there remain-
ing being left, as a historical fact, the promise not having been exhausted with the ancients—as the author proceeds to
develop from the Psalm. ;
Ver. 2.—kai γάρ ἐσμεν ev., the emphasis rests on the verb, not, as in Eng. ver.,on the pronoun. For we have had the
glad tidings, etc. The rendering, “unto us was the Gospel preached,” is unfortunate, marring, and even obscuring the
thought.—xa@dmep κάκεϊνοι, just according as also they.—o λόγος τῆς ἀκοῆς, the word of their hearing—the word which
they heard.—py σνγκεκ, not having mized itself, 7. ey united itself. "ἢ
Ver. 3.--καθὼς εἴρηκεν, according ashe hath said,—ei ἐλεύσονται, should be rendered, as ch. iii. 11, “they shall not
enter,” a familiar Hebraism=if they shall enter then my word will fall to the ground, or some such suppressed clause.—
καὶ TOL τῶν ἔργων yev.—sen, absolute, and that you see his [viz., God's] works being accomplished=although his works were
accomplished, and thus his rest established.
Ver. 6 —oi πρότερον εὐαγγελισθ. they who formerly received the glad tidings,
disobedience, not unbelief (amoriar).
Ver. Ἰ.--πάλιν ὁρίζει, dependent on ἐπεί, since it remains, etc., he again fixes, appoints, not as Eng. ver. beginning a
new sentence—Acywy μετὰ τόν Xpovov=—=saying so long a time after—Kabing προείρηται, as has been said before, viz., in the
former chapter.
Ver. 8.—Ingots, Joshua (not Jesus),—ov« ἂν---ἐλάλει, he would not be speaking, not, “he would not have spoken.”
Ver. 9.--αββατισμός, not merely a rest (as Eng. ver.), but with reference to the rest of God on the seventh day, at
the close of creation, a Sabbath rest, a Sabbatism.—K.].
oom
viz., the promise of the rest.—dmeiOecav,
promised and designs to give, but of the rest
which belongs properly to God. This rest into
which believers are destined to enter, is thus
still to be distinguished from the rest which God
has actually given to His people by the posses-
sion of the Promised Land (Deut. xii. 9). Since
this idea of the expression in question is not the
EXEGETICAL AND ORITICAL.
Ver. 1. Let us fear, therefore—come
short of it.—The chapter—not entirely clear
in its exact line of thought—opens with a pas-
sage whose import has been matter of much con-
troversy. Expositors, however, are now nearly
unanimous in holding that the Gen. καταλειπ.
éray., cannot, in the absence of the article, de-
pend on ὑστερηκέναι (Cramer, Ernesti), and also
that καταλείπειν, while sometimes, indeed, signi-
fying neglect, disregard (Acts vi. 2; Baruch iy. 1),
yet here, as shown partly by the absence of the
article, partly by the passive form of the Parti-
ciple, but chiefly by the usage of vv. 6, 9, can-
not be so rendered, but only, to be remaining.
And we can hardly fail to perceive that this ex-
pression points back, on the one hand indeed, to
the definite promise, but on the other, still by the
absence of the article, indicates a designed in-
definiteness, or a very general mode of conceiving |
it. This view is confirmed by the fact that the
author subsequently understands the expression,
τακάπαυσίς μον. (ch. iii. 11), here atrov,—not, in
the sense of the Psalm, of the rest which God hag
original sense of the passage in the Psalm, but
only the author’s own interpretation of it, he
proceeds to give a proof of the substantial cor-
rectness of his explanation. This, therefore, is
not, as yet, at this passage, to be presupposed with
the readers of the Epistle. In fact, also, the
vuthor deduces from the fate of the Israelites in
the desert, not that which many interpreters in-
troduce into it, viz., that the Divine promise,
because it remains unfulfilled, is yet existing.
For it might have been objected, that the pro-
mise was in fact subsequently fulfilled to the de-
scendants of those who perished in the wilderness
when they entered Canaan under Joshua, The
inference from that is rather that we have need
to fear; to this he exhorts us, for he has shown
that the reverse side of the Divine promise, the no
less positively uttered and oath-sanctioned threat
of God, that His people, of that time, should not
CHAP. IV. 1-10.
88
enter into His rest, was fulfilled in all of them,
and that in consequence of unbelief. Hic nobis
commendatur timor non qui fidet certitudinem excu-
that, sed tantam incutiat solicitudinem ne securi tor-
peamus (Calvin).
Against what, therefore, are we now to be on
our guard? What are we to fear? and to what
are we, in true fear, to direct our anxious care,
in order that that which we fear may be averted
and not come upon us? We are to beware of
resembling the Israelites by our unbelief in the
Word of God, which is proclaimed to us. We
are to fear the wrath of God, which within the
sphere of even the chosen people has still dis-
played its judicial terrors upon all unbelievers.
And our common fear should direct. itself to the
point (φοβηϑῶμεν οὖν) that, while there exists a
promise of entering into His rest, no individual
one among you may be found to have come too
late (μήποτε δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι). Aox is
so conspicuous in its position, that it cannot pos-
sibly be regarded as superfluous, (Mich., Carpz.,
Abresch), and the gravity and earnestuess of the
connection, which presently calls out the most
solemn exhortations, and startling pictures of
the fate of apostates, demands a very cautious
admission of the view which resolves it into the
softening videaitur (—=may seem) of elegant dis-
course (Oec., Theoph., Thol., Liin.).* On the
other hand, we can scarcely regard it as of in-
tensifying import—lest there be even an appear-
ance that this or that one has remained behind
(Pareus, regarded approvingly by Del.). We
must regard it as expressing the appearance of
an actual condition, as it presents itself to the
opinion and estimate of others, and must conceive
the condition as that of that substantial linger-
ing behind, which results in inevitable exclusion.
It is doubtless grammatically possible to take δοκῇ
as the leading term, expressing the individual’s
personal opinion, and ὑστερηκέναι as denoting a too
late arrival in respect of time, the whole then—
may think he has arrived too late—(Schottg.,
Baumg., Schultz, Wahl, Bretschn., Steng., Paul.,
Ebrard). But with this accords neither the
moral condition of the readers, nor the connec—
tion of the passage, which, attached by φοβη-
θῶμεν οὖν to the preceding chapter, cannot pos-
sibly be introducing ἃ consolatory addrcss to per-
sons troubled by an extraordinary illusion re-
garding their salvation, or a warning against
their indulgence of this illusion, (as if we had
the comforting words μὴ οὖν φοβηθῶμεν, let us not
then fear, instead of the words of warning, let us
therefore fear lest). The passage rather opens
with the admonition and summons, based on the
preceding glance at the fate of ancient Israel,
* [With a writer of a different description, Moll’s objection
to this interpretation might have more weight: in the
case of our author it seems to be of very questionable vali-
dity. Itshould be borne in mind that the very character-
istic and distinguishing feature of our epistle is the utmost
possible cogency of reasoning, and stern and terrible force
of appeal, couched in, (we might almost say), the utmost
possible smoothness and flowing grace of diction. An
earnestness of thought and sentiment that never for a mo-
ment relaxes itself, moves on part passu with a majestic
stateliness, and a classic grace of style, that never for a mo-
ment forgets its urbanity, and never allows its even repose
to break forth into passionate vehemence of expression.
In such a style the oecurrence of an elegant and even soft-
ening term like Soxq in the sense here given to it, could
aarcely be matter of surprise or objection.—K.].
that they should resolutely and earnestly avoid the
threatening danger thatany member of the church
—while God's invitation, full of gracious promises,
is addressed to him—should by guilty delay,
springing from unbelief in the word of invitation,
make it necessary that he be regarded as having
been left behind on his way tothe promised goal.
The rendering of Grotius, ne cui vestrum libeat
(that it may not seem best to any one, may not
be the pleasure of any one of you), is inconsis-
tent with the Inf. Perf., and with the construc~
tion, which would have required the Dat.
Ver. 2. For we have had the joyful mes-
sage—in them that heard it. Καθάπερ ( pre-
cisely according as) found elsewhere in the New
Testament only with Paul, denotes, in its classical
use, relations of entire equality. Βὐαγγελίζεσθαι
isalso used, Luke vii. 22; xvi. 16, passively, as
here, of those to whom glad tidings are an-
nounced, The Subst. εὐαγγέλιον is not found in
our epistle, and with Luke only Acts xv. 7;
xx. 24. The λόγος τῆς ἀκοῆς, which at Sir. xli.
28, denotes what is received by tradition, and
at 1 Thess. ii. 8, is applied to the New Testament
preached word, is very significant for the Word
of God made known by proclamation to the peo-
ple of God of all times, Ex. xix. 5; Is. xxviii.
9; Jer. xlix. 14, and corresponds particularly
to the Heb. ΓΘ) Is. 11. 7; lili. 1 (Rom. x.
14-17)==that which is announced, news, tidings,
connected sometimes with the Gen. of the sub-
ject matter, 2 Sam. ‘iv. 4, sometines with that
of the bearer of the tidings, Is. liii. 1. The Dat.
τοῖς ἀκούσασιν is expressly employed to indicate
that the πίστις indispensable to the right and
efficient influence of the word was wanting to
them that had heard the word, and that for this
reason it had not united itself with those for whom
it was otherwise adapted, and for whom it was
destined of God. This Dat. would be with the
very old and well attested reading of the Acc.
Plur. of ovyxex., totally unintelligible. For to put
upon ἀκούειν the sense of obey is a purely des-
perate make-shift, and the rendering ‘because
they did not associate themselves by faith with
those who obeyed,” viz: Joshua and Caleb (Ec.,
Phot., Hammond, Cram., efc.), is totally alien
from the use made of this history in the pre-
vious chapter. Bleek, therefore, reads ἀκοὺ-
σμασιν after Theodoret, with whom, however,
ἀκουσθεῖσιν is probably to be read, as conjec-
tured by his teacher Theodore of Mops., on the
authority of the Vulg.=‘‘since they did not
unite themselves by faith with the words which
they had heard.” The Nom., as indicated by
the Peshito—the oldest version of the New Tes-
tament—is thus to be preferred with Erasm.,
Bohme, De W., Thol., Lun., Det. The opinion
of Ebr., however, which I followed in my com-
ment., that the passage contains no repetition of
the truth previously dwelt upon, viz., thatthe word
was proclaimed in vain to the Jews on account
of their subjective unbelief, but presents rather
the reverse side of the truth, viz> the tmpotence
of the Old Testament word itself, and thus shows
the word proclaimed by Moses as declaring the
promise, indeed, along with the conditions of its
fulfilment, yet possessing no power, like the
word of the New Testament (v. 12) to penetrate
86
THE EPISTLE TO THE HEBREWS.
into the marrow and core of the inner life, and
by such admixture identify itself thoroughly
with the hearer — this assumption, I say,
anticipates the following discussion, introduces
ἃ meaning into the words outside of their ob-
vious and natural import, and depends also on
Ebrard’s false interpretation of ver. 1. If we
construct τῇ πίστει with the nom. συγκεκραμένος,
mixed with faith, then it were better to regard τοῖς
ἀκούσασιν as Dat. of reference=in respect to, as
often in cases where the Gen. would be liable to
misconception (Win., Lun.), than with De Wette,
as Dativus commodi, or as the Dat. of the agent for
ὑπό with Gen. (as by Luther until 1527)—*« not
being blended with faith by them (--ὑπὸ τῶν)
that heard it.’ It accords better, however, with
the actual relations of faith alike to the word
and to the hearers to connect τοῖς ἀκούσασιν closely
with ovyxexp. and take τῇ πίστει as Dat. of means
(Schlicht., Thol.,) ete.
Ver. 3. For we are entering into rest as
they that have believed, etc.—The γάρ for
stands in logical connection, not with a part, but
with the entire statements of the preceding verse.
It is best explained by taking εἰσερχόμεθα, not as
present for a somewhat general and indeterminate
future””—‘‘ we are to enter,” (BL, De W., Thol.) ;
or as marking that which we may with certainty
anticipate (Lun.), and the Aor. Part. οἱ πιστεύσ-
αντες (with the majority) of those who have es-
tablished the genuineness of their faith; but rather
by explaining the Part. of those simply who have
believed, who have exercised faith, and of course
have thus far attested it, Acts iv. 82; xi, 21; xix.
2; Rom. xiii. 11, and the verb eicep. therefore, in
its proper present sense of those who are actually
entering into rest, (Del). We, the church of the
believers, the author would say, are as such tra-
velling on the way to the rest which God has es-
tablished since the foundation of the world, but
which the Israelites did not attain. Ebrard
erroneously takes the ἔργα ““ works finished” of
ver. ὃ, as contrasted with faith, and as denoting
human performances, the works of the law, in con-
trast with which the true way of salvation, that
of faith, was to be revealed. But the term can
refer only to the works of God (ver. 4 and ΤΟ),
which stand as accomplished since the founda-
tion of the world, and since which, therefore,
there is existing a Rest of God. Although (καί-
tot) this is the case, still, according to the de-
claration of God, Ps. χου. 11, the Israelites who
were called thereto, did not enter into it. Luther,
following the erroneous rendering of the Vul-
gate et quidem (and indeed), connected the clause
commencing with καίτοι with the following
εἴρηκεν, leaving the γάρ after εἴρηκεν wholly un-
regarded. Schlicht., Carpz., etc., make the Gen.
also depend on xardravow=the rest of works which
were accomplished, etc., a construction which
would require τῶν repeated after ἔργων (τῶν
ἔργων τῶν ἀπό, etc.). And Calv., Bez., Limb.,
Cram., Bohm., Bisp., explain thus; ‘‘ namely,”
(or perhaps although) into ἃ rest which followed
upon the completion of the works of creation:
a thought that would certainly have been ex-
pressed in different phraseology.
Ver. 4. For he hath said in a certain
place.—And in this place again.—We are
not to supply, as subject of εἴρηκεν, ἡ γραφῇ
(Béhm., Bisp., efc.), notwithstanding that in the
citation itself God is spoken of in the third per-
son. For the same subject must be supplied to
both citations, and in the latter (ver. 5) the poa
shows that God must be regarded as the subject.
Here also it again becomes evident that God is He
who is conceived as the one who speaks in Scrip-
ture. [I doubt if Moll’s reason for rejecting ἡ
γραφή as subject of εἴρηκεν, drawn from the cita-
tion ver. 4, or the implied one for making God
the subject, as drawn from the citation of ver. 5,
is, either of them, decisive. They are both given
as simple citations, and would both, therefore,
naturally stand in precisely their present form,
whether we were to conceive ‘‘ The Scripture,” or
“God” speaking in the Scripture, as the sub-
ject of the verb. And the application of the
passage to the author’s purpose would, I con-
ceive, be equally answered, whichever subject
we assume. Still, with Moll, I prefer ὁ θεός as
subject.—K. ].—Since the passage, Gen. ii. 2, is
so entirely familiar, ποὺ cannot possibly imply
any uncertainty on the part of the author re-
garding the source of the citation; and from this
we may draw a certain inference regarding the
που in ch. ii. 6. The two passages of Scripture
thus quoted in connection, bring out the idea
that there is from the commencement of things
a Rest of God, into which men could and were to
enter, but into which the Israelites have not en-
tered; yet that by this the entrance into the
Rest of God cannot be sealed and made impossi-
ble for all times and all men, since the exclusion
of the Israelites was but a manifestation of the
wrath of God upon the unbelieving.
Ver. 6. Since, therefore, it remains
open that some are to enter in, e/c.—The
comparison of the two passages leads to the con-
clusion, not precisely, that the entrance is still
remaining and reserved for some persons—which
would have demanded xaradeirerac—but that
such an entrance is left free, left over, remains
open (ἀπολείπεται, ch. x. 26), ["“ ποὺ having been
previously exhausted.”’ Aur.], and that, on ac-
count of this state of the case, God in His grace
and faithfulness, after the well-known falling
away of those who were called in the time of
Moses, again characteristically fixes (ὁρίζει) a
day, ‘to-day,’ in which, after the lapse of so long
a period, He, through David, repeats the sum-
mons of invitation, which had formerly been
proclaimed by Moses. As the Sept. ascribes the
Psalm in question to David, and here we have
not ἐν τῷ Δαυίδ, but ἐν Δαυίδ (taking David perso-
nally), we are not here, although the Book of
Psalms may, as a whole, be regarded as belong-
ing to David (Acts iv. 25), to take the words as
applying to the book. For ἐν Δαυίδ would pro-
perly, in referring to a passage of Holy Scrip-
ture, mean ‘in the passage of Scripture that
treats of David,” as ἐν Ἠλίᾳ, Rom. xi. 2.—
Schlicht., Stengel, ete., connect the first σήμερον
with λέγων. Others, more recently Lin. and{
Del., regard it as a part of the quotation, which, '
commencing emphatically, for this reason, after
an interposed clause, repeats the same word.
The majority, with Caly., Bez., Grot., take it as
in apposition with ἡμέραν.
*[To see the difference between the two ex i
planations, the
reader must first correct the English version, which is hers
CHAP. IV. 1-10.
87
Ver. 8. Pot if Joshua had brought them
to their rest, ctc.—The μετὰ ταῦτα, correspond-
ing to pera τοσοῦτον χρόνον of the preceding
verse, belongs to ἐλάλει scil. ὁ θεός. But the Im-
perf. with ἄν is not to be rendered, ‘He would
have spoken” (Luth., Bez.), which would have
required ἐλάλησεν ἄν, but “80 would be speak-
ing.” The fact that God, after the introduction
of the people into the Promised Land, speaks of
a day in which His voice summons to an en-
trance into His rest, proves not only that the
Rest of God, which has existed since the crea-
tion, is not identical with the rest proclaimed to
the people by Moses, and secured for them under
Joshua, but that this entire proceeding with the
Israelites is simply to be regarded as figurative,
and as having its fulfilment through Christ in the
New Testament economy. In the later books of
Scripture, Ezra, Nehem., Chron., Joshua, in-
stead of the earlier ΟΦ), is named pow
whence the writing ᾿Ιησοῦς of the Sept., of Jo-
seph., and the Acts vii. 45.—Kararatecw here in
its classical transitive sense to cause to rest, to
bring to rest, as Ex. xxxiii. 14; Deut. 111. 20; v.
88; Ps. lxxxv. 8; Acts xiv. 18.
Ver. 9. There remaineth therefore a
Sabbath rest, etc.—The particle dpa (rarely
commencing ἃ sentence in prose), now introduces
the conclusion to which the preceding statements
have led the way; not only is there a Rest of
God existing from the close of the creation, and
reaching on to eternity, and not only is a parti-
cipation in this rest appointed to the people of
God, but the entrance into it is actually secured
to the people of God. Thisrest isa σαββατισμός----α
Sabbath festal celebration (from σαββατίζειν, Ex.
xvi. 30, as ἑορτασμός from ἑορτάζειν). The term
(found also in Plut. de superstitione, 8) is all the
more natural, inasmuch as already at ver. 4, re-
ference is made to that rest of God after the
creation of the world, which lay at the basis of
the institution of the Sabbath, as the rest of
humanity, and in that, apart from any Rabbinical
explanations, even at 2 Mace. xv. 1, the Sabbath
is called ἡ τῆς καταπαύσεως ἡμέρα. The ὁ εἰσελ-
θών, he who entered in, is certainly not the people
(Schultz), but either Christ, as indicated by the
exceedingly unfortunate. First, vv. 6 and 7 must be closely
united, not more than a comma being placed after wnbelief.
Then the comma must be struck out after again, ver. 7,
and this word connected closely with ὁρίζει he again limits
or fixes. Again the phrase “as it is said,” iust be cor-
rected first by a right translation of the Perf. hus been said,
and then by substituting the proper critical reading, mpoei-
ρηται, has been suid before (referring to the previous cita-
tion, ch. iii. vv. 7-15); and finally the phrase “after so long
atime” must be put in its proper construction with “say-
ing” (λέγων). We then render either thus: “Since, then, it
still remains that some, eéc.—on account of disobedience, he
azain fixes a certain day (vtz.) ‘to-day,’ saying in David so
long a time after” (¢. 6.) 80 long a time after the original
promise-=the long interval between M sses and David) “ to-
day if ye hear His voice.” etc., or thus: he again fixes a
certain day: “to-day ”’—saying in David so long a time af-
terward—* to-day if ye hear,” efe. In tha former case “to-
day” is taken in apposition with ἡμέραν, “a certain day,
viz., to-day.” and so Calvin, Beza, Grotius, Bleek, De Wette,
Moll, Bib. Union. In tho latter “ to-day” emphatically and
somewhat abruptly commences the quotation, and then,
after an intervening clause. is emphatically repeated. So
Liinemann, Delitzsch. and decidedly Alford. The order of
the words σήμερον ἐν Aaveid λέγων 1 think is in favor of
the latter view. With the former the autbor would, I think,
have more naturally written λέγων ἐν Aaveid.—K.].
Aor., κατέπαυσεν, rested (Alting, Starck. Owen,
Valck., Ebr., Alf.), or (with the majority of
expositors, among them Bleek, Liin., Del.), inas-
much as nothing in the context points imme
diately and personally to Christ, the person, who-
ever he may be, that has reached the goal. It thus
assigns the reason why the rest in question is
called a Sabbutism. The Aor. is then explained as
a reminiscence from the citation in ver, 4. [The
question is a difficult one to settle. On the one
hand, the historical κατέπαυσεν, rested, more natu-
rally points back to some single historical event,
ag the entrance of Christ into His rest, and the
emphatic καὶ αὐτός, also he himself, giving, as
Alford remarks, dignity to the subject which we
should scarcely expect if it refer to any indi-
vidual man, would suggest the same idea, while
it is certainly pertinent to introduce Christ as the
great Leader and Institutor of the rest of the
New Testament people of God, by finishing and
resting from His own works. But, on the other
hand, there does not seem, as supposed by Alford,
any antithesis in this passage between Christ and
Joshua; the specific object of the verse seems to
besimply to explain why the writer has changed
the term κατάπαυσις into σαββατισμός, and the καὶ
αὐτός, therefore seems entirely natural as ex-
plaining why the rest of the people of God is like
the rest of God Himself, a Sabbatism; and the
reference also of the subsequent ἐκείνη ἡ κατάπαυ-
σις, that rest, is entirely pertinent, in view of the
author’s declaration that a Sabbatic rest awaits
the people of God, and equally so in whichever
way we understand the present verse. And 88 8
positive argument against Alford’s interpreta-
tion, we may urge Moll’s suggestion, that nothing
in the context points directly to Christ. The
passage seems simply thrown in to account for
the substitution of the term σαββατισμός for κατά-
παυσις; for this there is no need of any reference
to Christ, and had the author intended it, it
would seem almost certain that he would have
made his intention more obvious. JI incline
to the opinion of the majority, which refers it to
individual members of the Church. The Part,
εἰσελϑών, is then used like ἀποθανών, Rom. vi.
7, although for the jin. verb we should certainly
here, as there, prefer the Perf. But the Aor.
may be explained partly as by De Wette, as a
reminiscence from ver. 4, partly, perhaps, from
the preference of the Greeks for the form of the
Aor., whenever they could use it, to the clumsier
and less euphonious Perfect.—K. ].
DOCTRINAL AND ETHICAL.
1. In the Holy Scripture we hear the voice of
God and the language of the Holy Spirit, so that
we are to gain by this, not an external knowledge
of natural things and historical events, but a
spiritual understanding of them, in order to a
right estimate of their relation to the kingdom
of God. Precisely for this reason we must
acquaint ourselves rightly with the Holy Scrip-
tures, that we may be able correctly to under-
stand their language, to give heed to their inti-
mations, to make use of their hints, and to make
the fitting application of their statements and
explanations. Forthe sacred Scripture not merely
throws upon all things and relations the light
88
THE EPISTLE TO THE HEBREWS.
of revelation, but also in that light interprets| involved in the rest of God, nor to the promise of
itself, and thus becomes profitable for the things | a personal progressive life of the children of the
mentioned 2 Tim. iii. 16, 17,
2. The Rest which God promises and gives to
His people, is no other than the rest which God
Himself has and enjoys. The creation and desti-
nation of man to be the image of God, contains
the ground of the fact, that man can find rest
only in God, and the grace of God renders pos-
sible even to fallen man the fulfilment of his
destination. But the condition of entering into
the rest of God, is fath; and this condition is
the same for the different degrees of man’s par-
ticipation in that rest which God, since the
creation of the world, until the completion of the
world’s history, repeatedly proffers to man, and
holds open for his entrance.
3. “At every stage of the revelation of His
grace to sinners, God proffers to them His whole
salvation. Under every veil which He has
thrown over His truth in the years of childhood,
it lay entire, and even at that time believers could
receive every thing from God. But since God
does not perfect individuals apart from the
whole, the general unbelief of those to whom He
had proffered His salvation (notwithstanding that
some few believed) at every successive stage,
held back perfection. But no rejection of Divine
grace, on the part of men, can hinder or restrain
its ever increasingly glorious unfolding; but
rather, as the sun from the bosom of night, so
from the unbelief of men does it shine forth all
the more clearly to the honor and praise of God.
Thus also, of necessity, their spurning of the
true rest of God, which had been proffered to
the Israelites, led to the fact that they, under
Joshua in Canaan, only entered into an earthly
rest, in every respect unsatisfactory, perpetually
interrupted, by which their longing after the
true rest was rather awakened than satisfied.
And thus the entrance into the rest of God, still
awaits the people of the Lord; the celebration
of the eternal Sabbath, after the second creation,
of which that of the earthly Sabbath is but the
type.” Von GeRLAcH.
4, The labor from which the believer is yet to
rest cannot, on account of the constitution of the
world, and on account of the nature of actual
human life, be separated from the idea of the
pain and toil of our earthly pilgrimage ; yet it is by
no means to be limited to this. We must rather
extend our thought to the labor of the Christian
vocation, since this is designated in the text as
that which is peculiar to Him, standing in the
relation of an image and copy to the creative ac-
tivity of God. ‘‘The struggle against sin, the
pursuit of holiness, the striving after perfection
(τελειότης), constancy in sufferings, all vigorous
endeavor in holding fast to faith and hope, even
under the most adverse circumstances; all the
toilsome activity of self-denying, self-sacrificing
love; all the labors, connected not unfrequently
with great disquiet. and anxiety, for the spiritual
welfare of the entire Church and of its individual
members; all these are the ‘works’ (épya) of
believers, from which they are yet to rest in the
heavenly city of God” (Rieu).
5. As an eternal and blessed Sabbath celebra-
tion, this rest cannot be a cessation of all acti-
vity. This would correspond neither to the idea
resurrection in the kingdom of glory. More-
over, the perfect consciousness of blessedness in
the certainty of personal perfection in no way
excludes an active attestation of this consciousness.
The same holds true of the participation of the
blessed in the approval and pleasure with which
God looks upon the world of perfection as brought
into a state of perfect conformity to His will. At
all events, there is such an activity of the per-
fected in eternity as that which Thom. Aquinas
designates as videre, amare et laudare, and AuGusT,
(de Civit. Dei, 20, 30) thus describes: “1986
(Deus) finis erit desideriorum nostrorum qui sine fine
videbitur, sine fastidio amabitur, sine defatigatione
laudabitur.”’? But is God to be the sole object of
this activity? and is this activity itself to be re-
garded as susceptible of no developmert and ad-
vancement for the reason that it is an activity of
those who are perfected? This would by no
means essentially follow from Augustine’s answer
to the question, What the blessed will do in their
eternal life: Jn secula seculorum laudabunt te
(in Ps. 83). For praise, if it is not to be a mere
empty sound, must consist in real acts of praise,
with a definite meaning and substance. But
this concrete substance, if it is not to degenerate
into tautology and battology, must be susceptible
of a development, and appear as the product of an
activity of definite persons, whose inward feelings,
experiences and thoughts it expresses. And in
the case of these persons, again, we can conceive
of the removal neither of that creaturely element
by which they stand distinguished from God, nor
of that special human quality that distinguishes
them from angels; nor any more of that individu-
ality which produces those special characteristics
in the actual personal life of the perfected which
involve alike the continuity of consciousness, the
identity of the person that had died with the
person that has risen; the possibility of reunion,
and the possibility of retribution. On this dou-
ble foundation of the permanent creatureliness,
and of the individual personality of the glorified
and perfected, we may base a well-founded con-
viction that there is in the life of the blessed an
infinitude of relations and points of contact,
which, in ceaseless and reciprocal influence, en-
large and enrich their common bliss and perfec-
tion. For we may with just as little propriety
assume, on the part of the glorified, an activity
without result, as around of empty and unsub-
stantial adoration, or a mere idle and fruitless
contemplation of God. Also, ΒΟΤΗΕ, in his
Ethics (11. 3.474) has admirably shown how we
may conceive of work without the attendant idea
of labor, 1. e., work accompanied by strenuous
exertion; and Tholuck, in some weighty and
suggestive intimations, has shown the mixture of
truth and falsehood in the declaration of Lxss-
inc: “If the eternal Father held Truth in His
right hand, and the search for it in His left, and
I were required to choose, I would clasp His
knee and say: Father, the left!” Inasmuch,
however, as we have on this point no positive
statements of Scripture, and are liable to trans-
fer our human conceptions to the scenes and re-
lations of the future world, it will be well to heed
the warning of Stier (1, 85): “If thus deeply
CHAP. IV. 1-10.
89
looking into eternity, we are blinded by the
overpowering splendor, and turn back again to
the thought that such Sabbath rest is surely not
to be conceived as devoid of working and acti-
vity, we are undoubtedly right to this extent,
that the rest of God is indeed at the same time an
eternal life of infinite power. But we must still be
on our guard against allowing our weakness to
mingle the earthly with the heavenly, and even
in the attained city of God itself, to open a long-
extended chaussee-prospect of ‘infinite perfection ;’
rather will we strive with all the power of the
spirit for a presentiment of that true rest, of that
perfected satisfaction and completeness which has
inherited all in God, and for which nothing more
remains to be attained in eternity.” This is all
the more advisable as the fecling of a real satis-
faction in our true rest in God must exist in the
most diverse stages of creaturely development. Only
we must not, with the earlier ecclesiastical
teachers (6. g., Joun GERHARD, Loci Theol., T.
XX., p. 408), allow ourselves to infer from this
that that deficiency in extent of the saints’
knowledge of God, which, along with its perfec-
tion in quality, the very finiteness of their nature
imposes upon the blessed, will, by the final
judgment, be fixed and bound down to a definite
limit, which will forever preclude all further de-
velopment. For the unbounded and unrestricted
activity of a creature within the limits that be-
long to and determine its peculiar organization—
an activity that can never be conceived as with-
out result—is something entirely different from
a striving and aspiring beyond these limits.
This, Dante himself, in the words cited by
Tuouuck (Paradiso, 3, 73 ff.), has not sufficiently
regarded:
‘For if we yielded to our higher wish,
Then should we come in conflict with that will
Which destined us to this our lower sphere.”
6. It is a confused and perplexing use of lan-
guage that speaks of gradations of blessedness.
The idea of blessedness excludes distinctions of
degree and relations of quantity. But doubtless
there are degrees of participation in the rest of God.
For, first, there is the peace, which the believer,
as being justified, on the ground of his reconci-
liation with God through Jesus Christ possesses
and tastes (Rom. v. 1), and which includes a de-
votion—constant and unvexed by the vicissitudes
of life—to the will of God in His dispensations,
and a confident hope of future blessedness and
glory. Then, from this, we are to distinguish
the rest of those who, as having fallen asleep in
Christ, freed from the toils and sorrows of this
earthly life (Rev. xiv. 13; xxi. 4), are with
Christ (Phil. i. 23); and from this again we dis-
tinguish that Sabbatic rest which commences only
at the second coming of Christ, and the accom-
panying renovation of the world, and which is
realized only when the whole people of God have
entered into eternal rest in and with God, and
in which all the ransomed are at home forever-
more (1 Thess. iv. 17). Within each of these
three grades, however, is preserved inviolate not
merely the specific quality of humanity as such,
in contradistinction from the angelic nature and
relation, but also the concrete individuality, pre-
viously referred to, of each person. This has
been sometimes erroneously conceived as forming
an intrinsic distinction in the degree of blessed-
ness itself. The opinion of Swedenborg, that
men may once have been angels, has no where
the slightest support.
7. From the nature of the rest of God it fol-
lows that for the people of God, so long as they
are still on their pilgrimage to the final goal, it
must of necessity be in the future; for he who
has entered into this, rests from his works in
like manner as God did from His. In behalf of
the view that a day which is entirely Sabbath
will close the world’s work, Del. adduces from
Sanhedrin 97a, the following passage: ‘As
the seventh year furnishes a festal time of a
year’s duration for a period of seven years, 80
the world enjoys, for a period of seven thousand
years, a festal season of a thousand years;” but
remarks, then, thut, as shown by Rey. xx. 7ff.,
this final temporal millennium is not as yet the
final Sabbath, although it has become customary in
the Church to regard this temporal season of
triumph and rest to the Church as ἡ ἑβδόμη (the
seventh day), and the blessed eternity as ἡ ὀγδόη
(the eighth) ; that this octave of the blissful eter-
nity is nothing else than the eternal duration of
the final Sabbath, which realizes itself only at
the point where the history of time is merged
into a blissful eternity. Similarly it is said in a
Rabb. treatise on Ps. xcii. 1 (Aliyahu Rabba, ec.
2): ‘We mean the Sabbath which puts a stop to
the sin reigning in the world—the seventh day
of the world, upon which, as post-Sabbutic, fol-
lows the future world, in which forever and ever
there is no more death, no more sin, and no more
punishment of sin; but pure delight in the wis-
dom and knowledge of God.”
8. Into this future Sabbath rest, however, they
alone enter who believe in the word of invitation
which has reached them, and livingly unite them-
selves with this, by faith. ‘Faith is, as it were,
the dynamical medium by which objective truth
assimilates itself to the believing man” (THOL.).
‘“‘As food it must nourish, must go into the blood
and unite itself with the body. If the word is
to benefit, it must, like the nutritive element of
food, be transformed by faith, into the spirit,
sense and will of man, that the whole man may
become as the word is, and requires, 7. 6., holy,
upright, chaste and pious” (Hepinenr, Ed. of
the N. Test., with explanatory remarks, 1704).—
‘There are two sorts of words in the Scripture ;
the one affects me not, concerns me not; the
other concerns me; and upon that which apper-
tains to me I can boldly venture, and plant my-
self upon it, as on a solid rock.—Of this none
may be in doubt, that to him also the Gospel is
preached. Thus, then, I believe the word, ὦ. 6.»
that it concerns me also—that I also have a share
in the Gospel, and in the New Testament, and I
venture my all upon the word, even though it
were to cost a hundred thousand lives” (Lvu-
THER’s Sermons on the First Book of Moses, Walch,
Part 3, p. 9).
HOMILETICAL AND PRACTICAL.
The salutary fear of believers: 1, to what it
refers; 2, whence it comes; 3, what it produces.
In the souls of believers, fear and hope dwell in
90
THE EPISTLE TO THE HEBREWS.
inseparable connection; for, 1, they trust im-
plicitly to the word of God, as well in His
threatenings as in His promises; 2, they have
perpetually before their eyes the blissful goal of
their calling, and the examples of those who have
fallen on the way ; 3, they havea living conscious-
ness of their own frailty, and of the Divine
faithfulness.—Wherein consists the blessing of
true and living faith? 1, It brings us into union
with the word of God; 2, it protects us from the
wrath of God; 3, it leads us into the rest of God.—
At what does the preaching of the wrath of God
aim? It aims, 1, to awaken the secure; 2, to
warn the light-minded; 3, to urge on the slug-
gish.—The entrance into the rest of God may be
neglected, inasmuch as, 1, God earnestly invites,
indeed, to this entrance, but He compels no man
to walk upon the right path; 2, the entrance
stands for a long time open, but the period of
grace comes finally to an end; 3, the entrance
is sure to the people of God, but unbelief sepa-
rates again many from the people of God.— What
is the best consolation amidst the troubles of our
earthly pilgrimage? 1, The encouragement of
the word of God; 2, the fellowship of the people
of God; 3, the prospect of the rest of God.—The
fault lies not in God if any one attains not an
entrance into the rest of God; inasmuch as, 1,
God has established such a rest since the com-
pletion of the creation of the world; 2, God has,
by the word of the Gospel, given to us all a sure
promise and invitation; ὃ, God has prepared for
us, in Jesus, the reliable leader for our entrance
into this rest.—To what are we laid under obli-
gation by God’s proffers of His grace? 1, to
the heeding of a season of grace; 2, to a use of
the means of grace.—The faith which we pro-
fess, we have also to live: 1, what binds us to
this duty? 2, what hinders us in it? 8, what
aids us to victory?’—How do we stand with re-
spect to the rest of the seventh day? 1. Do we
respect it as a holy ordinance? 2. Do we un-
derstand it in its salutary import? 8, Do we
use it according to the Divine will and purpose?
—How we must surely overcome the disquiet and
danger of the world; 1, by confidence in the
promises; 2, by obedience to the ordinances; 8,
by submission to the leadings of God.—The right
union of labor, rest, and festal gladness in the
life of the Christian.
Lurner (Pref. to John Spangenberg’s coll. of
Sermons, Walch XIV. 876): --- Τὰ truth thou
canst not read the Scripture too much: and
what thou readest, thou canst not read too
well; and what thou readest well, thou canst
not too well understand; and what thou under-
standest well, thou canst not too well teach;
and what thou teachest well, thou canst not too
well live (Domestic Sermons, Walch XIII. 1386).—
The preaching of faith is such a preaching as
demands ever to be exercised and put in prac-
tice.—That I may come to the point of rising
above every thing, of contemning sin and death,
and of gladly venturing myself in all confidence
upon tke promise of God, I must have the Spirit
and power of God, as also perpetual exercise and
experience.
Srarke:—Away slavish fear! but filial fear
must be present, that we walk therein, and so
work out our salvation (Phil. ii. 12).—Not only
must none remain behind for himself, but each
one must also see to it, sofar as the grace of
God shall render it possible for him, that if
others remain behind, he, by hearty exhorta-
tion, and his own good example, incite them te
the course, and thus take them along with him.—
Pilgrim, it is high time, if thou wouldst yet
enter into the rest of God. Therefore hasten,
and see to it, that thou do not come short of this
blessedness.— Were there on the part of God an
unconditional decree of human salvation, and
were men, by virtue of this decree, unable to
fall from the state of grace, and incur the loss
of salvation, the holy men of God would not have
been so zealous to warn believers against back-
sliding, and to exhort them to perseverance (2
Pet. iii. 17).—What avails it to listen to so many
hundred sermons when we believe not, and re-
ceive no benefit? Mark! the word of God
which thou hearest must flow into thine inmost
soul, and must there give thee the full sap and
nourishment of life, if it is to avail to thee for
salvation (1 Thes. ii. 13).—The promises of God
avail nothing to unbelievers. These must die
without consolation, and perish eternally (Isaiah
xl. 1).—The Gospel is, indeed, the power of God
unto salvation, but it compels none to believe;
but man retains his free-will to give place or not
to the grace which knocks at the door of his
heart.—Thou thinkest that it is very easy to
come into heaven; but believe me, nothing com-
mon or unclean can enter thither. Unless thou
art cleansed by faith, and art become a new crea-
ture, thou wilt not enter therein.—The repose of
believers consists in this, 1, that we find all the
works of God good, and are satisfied with these
in the kingdom of nature and of grace; 2, that
to that which God has devoted to us for our sal-
vation, we desire to add nothing of our own,
neither works of sin, nor even works of the law.
—O how often are the first last, and the last
first! Lord, Thy judgments are incomprehensi-
ble, and unsearchable Thy ways.—How highly
should we respect the Psalms of David, since the
Spirit of God has spoken by him!—To-day,
since we hear the voice of Christ, let us obedi-
ently follow it; else we deserve that He with-
draw from us His grace (John xii. 85).—God
would at all times, have all men enter into His
rest.—Nothing of all which the holy men of God
have written is in vain; what we do not under-
stand, testifies of our weakness and imperfec-
tion.—Beloved, let us not be impatient over the
turmoil of sin, the assaults of the devil, the
pains of our vocation, and our other burdens.
For such is the character of our present life. In
heaven we shall have peace from all these (Ps.
xc. 10; Rev. xiv. 13).—O how deep is our con-
cern, not only in the eternal rest itself, but also
in that constant faith and obedience, without
which that rest can never be attained.
BerLenpurger ΒΙΒΙΕ:-- Promise is God’s
passport, which He gives us for our journey.
He who throws away the promise, robs himself
of aid.—We would fain be saved without em-
ploying the means.—The seed of all errors lies
by nature in every one.—Because thou doest no-
thing, thou doest abundance of evil, and failest
to accomplish thy duty.—The word in itself de-
pends, indeed, in its power not upon my accept-
CHAP. IV. 1-10.
91
ance, since it is still powerful, but outside of me
it avails me nothing.—All the works of God tend
toward rest. But the time which is previously
to elapse must not appear too long to us; but we
taust be assured that as God has brought us upon
this way, He will also aid us to the end.—The
work of creation is an image and foreshadowing
of all the ways of God, clear to the end. The
long extended time shows the long-suffering of
God, and is given by God that we may recognize
His goodness; but men readily abuse it to the
indulgence of their sloth.—If God works in thee,
thou art in rest; but if thou workest thyself,
ee in selfishness, thou hast nothing but disquie-
tude.
Lavrentivs:—The life of believers is nothing
but ἃ journey into eternal rest.—We may hear
much of eternal life, and still be excluded from
it.—The rest of believers in this life is imper-
fect.—To the times which are noted in the sa-
ered Scripture we must give special heed.
Ramsacu:—Each person of the sacred Trinity
has, as it were, his-special Sabbath and day of
rest, The Father rested on the seventh day
from the work of creation. The Son rested in
the sepulchre from the work of redemption. The
Holy Spirit will rest at last from the work of
sanctification, viz., then, when He shall have no
more sin to do away.
Steinnorer:—Glory is reserved for us until
our entrance into His eternal kingdom. It
beams upon us from His throne, and will become
manifest to us in His coming. In the meantime
if we yield ourselves to His guidance, and hasten
to the goal, He will infallibly bring us thither.
We look merely to His heart and His hand; we
remain tranquil; we let our Leader care for us,
and willingly follow Him, upon that way in
which He has not only preceded us and opened
the path, but on which He is now also leading
us, from step to step,‘ by His power and grace,
and will continue to lead us, until, at the last
step, attaining complete deliverance and salva-
tion, we also pass into the same glory, where
we shall behold the brightness of God in the face
of His Son, our Lord Jesus Christ, and be in-
vested with this glory.
Rizcer:—Every one should stand in fear and
just distrust of his own heart, in order that to
him the visible and eternal may not speedily sink
into insignificance, the way that leads to it be-
come disagreeable, his striving after the treasure
be enfeebled, and he be tempted to turn back
into Egypt. That must be and become true in
my heart, which is true, and as it is true in the
Word of God.—The promise on the part of God
is so sincere, the faith which trusts to it is some-
thing so tenacious, that we may with these ven-
ture boldly forth for an entrance into rest.—
Who is there whom God cannot, by a thousand
means, make to feel that he has been driven
from the place of rest?—-Who is there who has
yielded to the heavenly calling, that does not
find himself, after his abandonment of the world,
in a wilderness of temptation? In whom arises
not the sigh: Lord Jesus may I soon inquire for
my vest?—No man’s progress is stopped by 8
previously formed decree of God; but it was the
unbelief that showed itself on the way, that
woke the wrath of God, and led Him to swear
that they should not enter into His rest.—The
purpose of God extends far. All ages, all na-
tions that are successively born, are compre-
hended init. Thus it bears with patience many
a generation, and lo, that which was not accom-
plished in the fathers is to be attained in the
children. God has prepared nothing in vain.
It is His will that His house be full. No period
of the world but. contributes to the assemblage
of His elect.
Von Bogatzxy:—Labor, works and suffering
belong to the divine arrangement, or to the way
upon which we enter into rest. But it is faith
alone, which lays hold of Christ, and in Him
already here, and thus also yonder, finds eter-
nalrest. Although eternal rest and blessedness
are a gift of grace, they still demand all indus-
try and diligence, power and strength, in order
to our attaining them, because there are many
enemies that would circumvent us of this rest,
and hinder our entrance into it.—We evince our
industry in entering into His rest, 1, if we stu-
diously hear His voice, and are obedient to Him;
2, if we accompany the word with prayer; 3, if
we actively prove our faith by love; 4, if we
rightly employ the present time of grace, nay,
the present day, the present hour; 54, if in all
struggle, strife, conflict and suffering, we are
always watchful and on our guard against our
enemies, crucify the wicked flesh, as our most
immediate enemy, and when heavier sufferings
and assaults press in, do not yield to despair.
Srizr:—As the promise stands remaining to
us, so also stands good for us, in the strictest
sense, the warning against wrath.—The to-day
which is appointed to faith ag an accepted time
and day of salvation, after all the ways of Is-
rael, which ended at last in the blinding and
hardening of the majority of the people, at last
clearly manifests itself as the gracious season of
the New Covenant, in which the voice of God may
be heard as never before.—The word of the Sab-
batic rest! an inexhaustible consolation, with
which ah! how many weary pilgrims, fainting
combatants, sluggish laborers, have again and
again armed themselves anew with strength and
courage! A word of the Spirit which breathes
upon the inner man, and refreshes with the
powers of the world to come! A brightly glit-
tering star of hope, guiding out of all darkness,
back uponthe right path !—By how much greater
and more glorious the work of the redemption
and restoration of fallen man, in whose fall the
world is destroyed, than the work of the first
creation, by so much more glorious isthe second
Sabbath of God in Christ, than the first Sabbath
of Paradise.
Von Geruacny:—In the oath that unbelievers
shall not enter in is involved for believers the
promise that they by faith shall enter in.
Hepincer:—Hearing must be accompanied
by faith; faith must be accompanied by perse-
verance.
Hevsner:—The unconverted will doubtless
wish, immediately after death, even then speedily
to procure for themselves an entrance into bliss,
but too late; late-comers are not waited for.—
The threat as well as the promise is conditional.
Allearthly rest'is imperfect ; the true rest comes
afterward.—For him who seeks his rest here, the
92
THE EPISTLE TO THE HEBREWS.
future world will bring unrest.—The rest of
God promised to the Christian consists—1, in
perfect freedom from all that disturhs, oppresses,
obstructs, weakens, and pains the Christian here
below: a. from outward disquiet of the world,
of the body, and of evil men: ὦ. from internal
disquiet on account of his corruption and weak-
ness; 2, in the blissful and undisturbed enjoy-
ment of the grace and love of God; his soul
then rests in God, after whom it was pining; he
is then united with God through Christ in vision,
enjoyment and feeling; 3, in the possession and
blessed enjoyment of the good which his strug-
gles have achieved, and in the perfectly free,
never wearying, never exhausting prosecution of
the new work that is assigned to us.—The Rest
of God, the heavenly Sabbath, is to us a pattern
and a goal; reminding us that, in the week of
our present life, we accomplish our daily work,
in order hereafter to attain to the heavenly
Sabbath.
Fricke :—Every Sabbath is a beckoning to
the Rest of God, and an attestation of it.
[Owen :—The failing of men through their un-
belief doth no way cause the promises of God to
fail or cease.—Men by their unbelief may dis-
appoint themselves of their expectation, but
gannot bereave God of His faithfulness.—The
promise made unto Abraham did contain the
substance of the Gospel.—The Gospel is no new
doctrine, no new law; it was preached unto the
people of old.—The Gospel is that which was
from the beginning (1 John i. 1). It is the first
great original transaction of God with sinners
from the foundation of the world.—God hath not
appointed to save men whether they will or no;
nor is the word of promise ἃ means suited unto
any such end or purpose.—The great mystery of
useful and profitable believing consists in- the
mixing or incorporating of truth and faith in
the souls or minds of believers.—It is the proper
description of an unbeliever, that ‘ he doth not
receive the things of the Spirit of God,” 1 Cor.
ii. 14,.—Faith makes the soul in love with spiri-
tual things: love engages all their affections
into their proper exercise about them, and fills
the mind continually with thoughtfulness about
them, and desires after them; and this mightily
helps on the spiritual mixture of faith and the
word.—The people of God as such have work to
do, and labor incumbent on them.—Rest and
labor are correlates ; the one supposeth the other.
Many important truths lie deep and secret in the
Scripture, and stand in need of a very diligent
search and hard digging in their investigation
and for their finding out.—There is no true rest
for the souls of men, but only in Jesus Christ by
the Gospel].
IV.
The peculiar and extraordinary nature of the word of God should deter us from resisting it.
Cuaprer IV. 11-138.
11
Let us labor [strive zealously, σπουδάσωμεν] therefore, to enter into that rest, lest
any man [any one] fall after the same example of unbelief [disobedience, ἀπειθείας].
12
For the word of God ὦ quick [living], and powerful [effective, energetic, ἐνεργής],
and sharper than any two-edged sword [and], piercing [through] even to the dividing
asunder of soul! and spirit, and of the joints [of both joints] and marrow, and is a
discerner of [sits in judgment on, xp:texdc] the thoughts [reflections] and intents
13 [thoughts] of the heart.
Neither is there any creature that is not manifest in his
sight: but all things are naked and opened [laid bare] unto the eyes of him with
whom we have to do.
1 Ver. 12.—The re after ψυχῆς, is to be expunged according to Sin. A. B. C. H. L., 3, 73.
[Ver. 11.-Σπουδάσωμεν, let us strive zealously, 2 Pet.i.10, “give diligence.” Here Alf., earnestly strive; Bib. Un,
endeavor, perhaps not quite strong enough. De Wette, streben; Moll, ernstlich trachten.—év τῷ αὐτῷ---πεσεῖν.
Eng. ver.,
fall after; Vule., Luth., Del., Alf., Bib. Un., etc., fall into; Moll, fall in the like, etc.; De Wette, fall. as a like example,
All but the second (Vulg. etc.) take πεσεῖν, absolutely of perishing, against which Alf.. after Liin., urges its unemphativ
position, but to which we may reply, that this springs from a desire to give a special emphasis to ἀπειθείας. Grammatically,
πεσεῖν ἐν, for πεσεῖν eis, fall into, is doubtless admissible: but “fall in,” or “into an example,” is harsh, and “to fall
into the same example,” harsher still. I prefer taking with Eng. ver. and Moll, πεσεῖν, absolutely, of perishing, and I
believe the expression to be a pregnant one, for “experience a like fall with that of those after whose disobedience you
thus pattern ;” the “ pattern” not looking forward to the effect of their fall on others—which seeme not at all in the
author’s sphere of thought—but backward to the effect of the fall of their fathers upon them.--rijs ἀπειθείας, disobedience,
not unbelief, ἀπιστίας.
Ver. 12.—Zav yap, for living, placed emphatically at the beginning.—évepyyjs, working, operative, effective.—rouwrepos
ὑπέρ, more cutting beyond, a double comparative.—dixvovpevos, coming through, piercing through. ἁρμῶν τε καὶ μνελῶν,
both joints and marrow ; with the omission of the τε after ψυχῆς, these words become naturally an explanatory apposition
to ψυχῆς καὶ πνεύματος ..--κριτικὸς. : Eng. ver., Bib. Un., discerner ; Alf., judger, or discerner; De Wette, Richter; Liin., zu
beurtheilen oder zu richten befihigt ; Moll, richterlich—evOruyjoewy καὶ ἐννοιῶν, not, thoughts and intents, but reflections, or
sentiments, emotions, affections, and ideas, thoughts, the former looking more to the moral and emotional, the latter to the
intellectual nature.—K.].
CHAP. IV. 11-13."
93
EXEGETICAL AND CRITICAL.
Ver. 11. Let us therefore strive ear-
nestly to enter—example of disobedi-
ence.—The fact stated in ver. 1, and subse-
quently unfolded, that there not only is a true
rest for the people of God, consisting in a parti-
cipation of the rest of God Himself, but that we
Christians are invited to it by a word of promise,
and have in Jesus our true Leader, leads now,
according to our understanding of ver. 1, either
to the resumption of the exhortation which it
contains, or to ἃ new exhortation to earnest and
zealous striving for an entrance into that rest
(ἐκείνη, that, marking the specific rest just de-
scribed). Whoever intermits this striving will
fall on the way, and will furnish precisely such
an example of disobedience, alike in his conduct
and his destiny, as did the nation of Israel, in
their march through the desert. Instead of
παράδειγμα, in familiar use with the earlier Attic
writers, but wanting in the N. Test., we have
here, as at 2 Pet. ii. 6, ὑπόδειγμα. Both words
denote, sometimes copy, sometimes pattern. The
ἐν is not—==per (Wolf, Strig., e/c.), or propter
(Carpz.), but denotes state or condition, the being
ἐπ (BL, De W., Bisp., Del.). With this coincides
substantially the view of Thol. that it corre-
sponds with the Dat. modi, indicating the way
and manner in which the fact as a whole presents
itself (BERNuARDY, Synt. 100), 7. ¢., fall, and in
his fall present the same example of disobedience
as the Fathers. Πέσῃ is thus taken absolutely, a
construction which, since Chrysostom has been
given to it by most interpreters, though with an
unwarranted reference to the use of the word,
ch. iii. 17, they restrict it to mere perishing (ex-
clusive of the idea of sinning). Liinemann (fol-
lowed by Alford) maintains that the position of
πέση forbids our taking it here thus absolutely.
But his view is untenable, and all the more so as
his own explanation of the idea accords substan-
tially with that given by us. He is right, how-
ever, in remarking that the translation of Lu-
ther, after the Vulg.: ‘‘that no one fall ἐγιέο the
same example of unbelief,” is not, as by and
since Bleek, to be rejected on grammatical
grounds. For πίπτειν ἐν is as good Greek as
πίπτειν εἰς, only that it connects with the idea of
falling into, that of subsequently remaining in.
Del. adds still further examples from the Hellen-
istic, Ps. xxxv. 8; cxli. 10; Ezech. xxvii. 27.
Ver. 12. For the word of God is living—
two-edged sword. — Many distinguished
Christian fathers, and, among recent expositors,
Biesenthal even yet, regard the λόγος τοῦ θεοῦ
here as the hypostatical or personal word of
God; but as our Epistle nowhere else speaks of
the personal Logos,—although it must certainly
be supposed to have aided in preparing the way
for that designation,—it is generally understood
of the word of God as spoken and as recorded in
the Scriptures. Under this view some (Schlicht.,
Mich., Abresch, Bohm., etc.) restrict it to the
threatening and heart-piercing word of the 0.
Test., while others (Camero, Grot., Ebr., θές.)
apply it to tne Gospel of the N.T. Ebrard so
regards it, even with reference to the fact that
the Old Testament word remained exterior, and,
as it were, a thing foreign to man. There is no
ground, however, for such limitations; nor is
there, on the other hand, any more ground for
that wide and vague generalizing of the term
which, with Bez., Schultz, Bisp., efc., would in-
clude in it the whole range of the Divine threat-
enings and promises, and strip the passage en-
tirely of itslocal coloring. It is clear from the
context that the passage is designed to justify and
enforce the preceding warning (ver. 1), termina-
ting emphatically and designedly with its sugges-
tive ἀπειϑείας. To do this, the writer brings out
the characteristic nature of the word of God.
That which God says (Lin.) is, as a product of
the Divine activity, infinitely different trom every
human word. But it appears here in reference
to no specific subject-matter whatever, but in
reference merely to this single and peculiar fea-
ture, that it has proceeded from God, and has the
form of the Logos. Thisis indicated by the pro-
perties which are immediately ascribed to it. As
a word of God, it is ling (ζῶν), Acts vii. 38;
1 Pet. i. 23; baving life in itself, while again the
like appellation is given to God, from whom it
comes, ch. iii. 12; x. 81. Ebrard interpolates
into the thought a contrast with the dead law;
while Schlichting and Abresch unwarrantably
restrict its import to imperishable duration, and
Carpz., equally unwarrantably, to its capacity to
nourish the life of the soul, . But the inner life of
the word reveals itself in actual operation. Hence
it is called évepyjc, proving itself operative and effi-
cient; and since it lay within the scope of the
author to unfold this feature of the word’s pecu-
liar character, it is called, ‘‘sharper than any
two-edged sword.” Such a sword, which, as
δίστομος, or double-mouthed, ‘devours’ on both
sides, issues, according to Rev. xix. 15, from the
mouth of the Logos. Ὑπέρ stands after a com-
parative, Luke xvi. 8; Judges xi. 25, as παρά,
ch. i. 4. In similar terms, Philo repeatedly
speaks of the Logos.*
*(The following passages from Philo (cited by Liin.), are
among the striking evidences that our author, while totally
free from the mystical and allegorizing fancies of Philo,
could yet have hardly been unacquainted or untamiliar with
his writings: Qué rerum divinarum heres, p. 499. Εἶτ᾽
ἐπιλέγει" Διεῖλεν αὐτὰ μέσα (Gen. xv. 10) τὸ τίς οὐ προσθείς,
ἵνα τὸν ἀδίδακτον ἐννοῇς θεὸν τέμνοντα τάς τε τῶν σωμάτων
καὶ πραγμάτων ἑξῆς ἁπάσας ἡρμόσθαι καὶ ἡνῆσθαι δοκούσας
φύσεις τῷ τομεῖ τῶν συμπάντων αὐτοῦ λόγῳ Os, εἰς THY
ὀξυτάτην ἀκονηθεὶς ἀκμήν, διαιρῶν οὐδέποτε λήγει τὰ αἰσθητὰ
πάντα ἐπειδὰν δὲ μέχρι τῶν ἀτόμων καὶ λεγομένων ἀμερῶν
διέλθῃ, πάλιν ἀπὸ τούτων τὰ λόγῳ θεωρητὰ εἰς ἀμυθήτους καὶ
ἀπεριγρᾶφους μοίρας ἄρχεται διαιρεῖν οὗτος ὁ τομεύς. -
"Exagtov οὖν τῶν τριὼν διεῖλε μέσον, τὴν μὲν ψυχὴν εἰς
λογικὸν καὶ ἄλογον, τὸν δὲ λόγον εἰς αληθές τε καὶ ψεῦδος,
τὴν δὲ αἴσθησιν εἰς καταληπτικὴν φαντασίαν καὶ ἀκατα-
λήπτον. Again de Cherubim, Ὁ. 1121. Philo finds in the
φλογίνη ῥομφαία, flaming sword, Gen. iii. 24, a symbol of the
Logos, and then remarks in reterence to Abrahatn : οὐχ ὁρᾷς
ὅτι καὶ ᾿Αβραὰμ ὁ σοφὸς, ἡνίκα ἤρξατο κατὰ θεὸν μετρεῖν
πάντα καὶ μηδὲν ἀπολείπειν τῷ γεννητῷ, λαμβάνει τῆς
φλογίνης ῥομφαίας μίμημα. πῦρ καὶ μάχαιραν (Gen. xxii. 6),
διελεῖν καὶ καταφλέξαι τὸ θνητὸν ἀφ᾽ ἑαυτοῦ γλιχόμενος, ἵνα
γυμνῇ τῇ διανοίᾳ μετάρσιος πρὸς τὸν θεὸν ἀναπτῃ. In the
first passage, Philo speaks of “God dividing (cutting) all the
natures of bodies and of things in succession, which seem
to have been fitted and united together, with His word,
which is the divider (cutter) of all things, which being
whetted to the keenest edge, never ceases dividing all
things which are perceptible to sense,” etc. In the others
he says that “Abraham, when he began to measure all things,
according to God—takes a likeness of the flaming sword (1.
e., of the Divine Logos), to wit, fire and a sword (μάχαιρα),
seeking to sever and burn away the mortal part from him-
self, in order that with his paked intelligence he might soar
and fly up to God.—K.].
94
THE EPISTLE TO THE HEBREWS.
Ver. 12. And piercing through — feel-
ings and thoughts of the heart.—These ex-
pressions subserve the same purpose as the
preceding, viz., to characterize the word of God
as such. A union of the word of the Gospel, or
even of the Hypostatical Logos, with the inner
life of believers, is not indicated by a single fea-
ture of the picture. It simply presents to us the
word of God in its proper and peculiar character,
as penetrating through every outward and enve-
loping fold, into the inmost being of man, and
thus competent to exercise judicial supervision
(κριτικός not κρίτης) over those ἐνθυμήσεις
and ἔννοιαι, which, as sources of human
action, have their sphere of operation in
the heart. The word exercises its judicial
functions as well in the realm of thought,
purpose and resolution, as in that of affec-
tion, inclination and passion; for it penetrates
so deeply as to effect the work of separation
(μερισμός) iu the province of soul and spirit, and
that in their natural (though not necessarily, as
maintained by Del., sensuous and corporeal) life
of emotion and sensibility. For dpyoi te καὶ
μυελοί form doubtless a figurative expression
for the collective and deeper elements of man’s
inner nature (as, in the same way, μυελός is found
at Hurip. Hippol., 255, and Themist. Orat., 82, p.
357), and were here naturally suggested by the
comparison of the word” with a sword. And
we can scarcely apply the language to the sepa-
rating of the soul from the spirit, or of both
from the joints and marrow of the body (Bohme,
Del.); or to the penetrating of the word clear to
the most secret place where soul and spirit are
separated (Schlicht., who, although ἄχρι is not
repeated, does not make ἁρμῶν τε καὶ μὑελῶν, de-
pendent on μερισμοῦ, but codrdinates them with
it). The separation is rather described as taking
place in these designated spheres themselves, the
word, like a sword, cleaving soul, cleaving spi-
rit. Horm. (Schriftb., I., 259) assumes a very
harsh and indefensible inversion, making ψυχῆς
καὶ πνεύματος depend on ἁρμῶν τε καὶ pveAdv—alike
the joints and marrow of the inner life. It is ἃ
more natural construction (with Liin., Alf., efc.)
to take ἁρμῶν τε καὶ μυελῶν, connected as they
are by re καί into closely united parts of one
whole, as subordinate to ψυχῆς καὶ πνεύματος,
thus=soul and spirit, alike joints and marrow [i.
e., joints and marrow of soul and of spirit]. To
assume (with Caly., Bez., eéc.) a codrdination of
the two sets of words, as corresponding and
similarly divided pairs, is forbidden by the
absence of the τε in the first pair; and the order
of the words themselves (ψυχῆς, preceding πνεύ-
ματος) forbids our assuming, with Delitzsch, an
advance from the πνεῦμα, as the primary and
proper seat of gracious influences, through the
more outward ψυχή to the strictly material and
bodily portion of our nature.
Ver, 13. And there is no creature that
is not manifest, etc.—At the first glance,
the language looks like a continuance of
the description of the λόγος τοῦ θεοῦ; and
hence many expositors who do not adopt
the hypostatical view regarding the word,
still refer the repeated αὐτοῦ, and the ὅν
to λόγος. But although John xii, 48 ascribes to
the word a judicial function at the final judgment,
and Prov. iii. 16 ascribe hands to wisdom, yet
still here alike the mention of eyes, and the
Hellenistic ἐνώπιον corresponding to the Heb.
999, indicate that the subject passes over
from the word to God Himself. This transition
is all the more natural, in that the attributes,
previously ascribed to the word, point collectively
to its origin from God, and to the power of God
prevailing in it. But we are particularly forced
to this construction from the final clause πρὸς ὃν
ἡμῖν ὁ λόγος. This were an impotent, superfluous
and purely objectless addition if it meant no-
thing but: “of whom we are speaking,”—7epl
οὗ ἡμῖν ὁ λόγος, ch. v. 11 (Luth., Grot., Schlicht.,
Strig., e¢c.), whether we refer the sentence to
‘God’ or to His ‘word.’ Nor does it mean pro-
perly: ‘to whom we have to give an account”
(Pesh., Chrys., Primas., efe.); but more exactly:
‘swith whom we stand in relation,” ἢ. 6., of ac-
countability (Calvy., Beng., BI., and the later
intpp.). No special emphasis rests on ἡμῖν, and,
at all events, none strong enough to support the
interpretation which Ebrard, on the strength of
it, gives to the passage. The rendering proposed
in Reuter’s Rep., 1857, p. 27: “to whom (viz,
God) the word is for us,” ἡ. 6., ‘‘to whom the
word is to lead us,” is far-fetched and artificial.
Before God, then, there is no creature, ἀφανής, i.
e., invisible and untransparent; rather (dé for
ἀλλά, as ch. ii. 6) are all creatures, γυμνά, stript
of all natural and artificial covering; and τετραχη-
λιαμένα, with neck bent back, so as to give a full
view of the face. The archeological explana-
tions drawn from ancient usages, either in
gladiatorial combats, or in the treatment of
criminals, or in animal sacrifices, are either
unnatural, or superfluous. The explanation
of κτίσις, as opus hominis quia id est velut
creatura hominis (Grot., Carpz.), is decidedly
to be rejected. [τετραχηλισμένα (Hesych.,
regavepwuéva) has been explained from the
usage of athletes in grasping by the neck or
throat their antagonist, and prostrating him on
his back, so that he lies open and prostrate; or
from the practice of bending back the necks of
malefactors— who would naturally bow their
heads—so that all may see their shame; or, from
throwing back the necks of animals in sacrifices,
in order to lay them bare to the knife of the
slaughterer. The first seems objectionable, as
giving to τραχηλίζειν, a meaning, %. 6., of laying
prostrate and bare, which is merely incidental to,
and inferential from its proper force, ‘seize by
the neck, throttle.’ The second, from the fact that,
though a Roman custom, there is no evidence
that it was expressed by the Greek word τραχη-
λίζειν, The third, also, is liable to the objection,
that, though the usage was familiar to the Greeks,
there is no evidence that this word was employed
to designate it. The latter view is adopted by
Liin.; the second by Bleek, De Wette, etc. Alford
insists on the frequency of the occurrence of the
word in Philo (especially ‘in a passage cast 80
much in Philo’s mode of rhetorical expression”),
(who uses it uniformly in the sense of laying pros-
trate, generally metaphorically), and would thence
interpret it here ‘‘as signifying entire prostras
CHAP. IX. 11-13.
95
tion and subjugation under the eye of God.”
Worvsworru renders: ‘bare and laid open to the
neck, throat and back-bone;” and adds: ‘The
metaphor is from sacrificial victims first flayed
naked, and then dissected and laid open by the
anatomical knife of the sacrificing Priest, so that
all the inner texture, the nerves and sinews,
and arteries of the body were exposed to view.”
)
ἘΞ
DOCTRINAL AND ETHICAL.
1. “The word searches out in our hearts the
eternity which hitherto lay buried under a mul-
titude of fancies and imaginations of the heart,
and was too feeble to come forth of itself. It
creates a spiritual understanding, which con-
sists in true and substantialideas. It furnishes
an answer to the objections which distrust, fear,
impatience, unbelief, awaken in our bosoms. It
teaches us that there are within us two hostile
wills; one from truth, the other from imagina-
tion; one from God, the other from ourselves.
It separates the desires springing from imper-
fect education, from misunderstanding of the let-
ter of the law, and those that spring from an
uncleansed conscience and habitual desire, and
it so judges and uncovers all deception, that
nothing is hidden from it. Thus this word is
a genuine auxiliary to the attainment of rest.”
(Hahn, priest in Echterdingen).
2. The word is the essential means of revealing
the true and living God, inasmuch as He in His
essence is Spirit (Jno. iv. 24); and since speak-
ing appears in this connection as an essential liv-
ing utterance of God, its product, the word, must
contain in itself, and express, the peculiarity of
the divine life. Precisely for this reason, the
same qualities are applied to the Word of Revela-
tion as to the hypostatical Logos, and inter-
preters could easily question whether our text
spoke of the former or the latter. At all events
this passage belongs, as already recognized by
OusHavuseN (Opuscula, p. 125); Koésruin, (Joh.
Lehrbegr., p. 876) Dorner, (Christology I. 100) to
those Biblical declarations which explain and
prepare the way for the origin of the mode of
expression in the prologue of the Gospel of
John. For if Christ is conceived, not merely as
the mediator of the creation, the redemption,
and perfection of the world, but also as media-
tor of the whole revelation of God; if again the
word is the essential means of this revelation,
and if, finally, the personal mediator must, in
such a relation, be conceived of as of like na-
ture with God, as demanded by the expressions
ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστά-
σεως αὐτοῦ, ch. i. 8, and εἰκὼν τοῦ ϑεοῦ τοῦ ἀορατου,
πρωτότοκος πάσης κτίσεως (Col. i. 15), it becomes
then entirely natural to characterize the Son of
God, uot merely as being the substance of the an-
nounced word, but as the eternal and personal
Word, by the appellation of Logos. ; :
3. Although expressions are found in Philo,
regarding the cutting and penetrating sharp-
ness of the “word,” which are similar to those
29
used here, we are still not to go back to Philo
for the explanation of our passage, but rather
to conceptions and expressions of the Old Tes-
tament which Philo’s philosophical speculations
not unfrequently obscure and misinterpret. The
Word of God is specially compared (Is. xlix. 2)
with a sharp sword, and Is. xi. 4 speaks of the
rod of His mouth, which will smite the earth,
and of the breath of His lips which will slay the
wicked. For this same reason similar figures
are found at Eph. vi. 17: 2 Thess. ii. 8; Rev. i.
16; ii. 12; xix. 15. The judicial power of the
word, which is spirit and life (John vi. 63,
Acts vii, 88); is mentioned, also John xii. 48,
as at Wis. xvi. 12, its healing, and at Sir, xliii.
26, its all-creating and sustaiming power. We
might also, perhaps, be reminded of the expres-
sions at Wis. xviii. 15; ὁ πἀντοδύναμός συυ λόγος
—=Sigog ὀξὺ τὴν ἀνυπόκριτον ἐπιταγν σοήν φέρων.
4. Since πνεῦμα (spirit) in our passage denotes
ἃ constituent element of human nature, and is
distinguished from ψυχή (soul) the trichotomical
view of the nature of man is here expressed,
which 1s found also 1 Thess. v. 23; while Matth.
vi. 25; Jas. ii. 26 point undeniably to that of
a dichotomy. But this indicates no contradic-
tion in the Holy Scriptures itself, but simply au-
thorizes both forms of representation. Regard-
ing the contrast of the Scriptural dichotomy
with a false trichotomy and in like manner of
the Scriptural trichotomy with a false dichotomy,
see Dut., System of Biblical Psychology, Leipz.
1855, p. 64 ff; OrsHausen, Opusc. Theol. p. 152,
and Lurz, Biblical Dogmatic, p. 76; Von Rup-
Lorr, The Doctrine of Man, Leipz. 1858; and
G. Von Zezscuwirz, Classic Greek, and the Spirit
of the Biblical Language, Leipz. 1859; p. 34 ff.
In the latter work it is well said p. 60 that the
Scripture speaks dichotomically in respect of the
parts, trichotomically, of the living reality, but
maintaining everywhere the fundamental unity
of the human essence. It is entirely false to re-
fer with G. L. Haun, (Theol. of the New Testament,
1 vol., Leipz. 1854, p. 415) the πνεῦμα in our pas-
sage to the Spirit of God. According to the
view of this scholar, it would be here said, that
the Word of God is not despised with impunity,
inasmuch as it is able to penetrate into the:
inmost recesses of human nature, where the soul,
the central seat of life, receives from the spirit its:
contributions and nourishment. Granting, then,
that the word is able to separate the soul from.
the spirit, this means, according to him, noth-
ing else than that the Word of God has power to
procure for man the eternal death of the soul.
But the Spirit is here evidently a constituent ele-
ment of human nature, which, in its origin,
comes immediately from God, and belongs, in its
nature, tothe immaterial super-sensuous world.
In it is involved the continued existence of man,
and his entrance after death into the invisible
world, The ψυχῇ (soul) is in this connection
the central, and as it were aggregating point ofehu-
man life, which is touched immediately by bo-
dily impressions. but which also receives into it~
self the influences proceeding from the πνεῦμα..
(Riebm, II. 672 ff.).
96
THE EPISTLE TO THE HEBREWS
HOMILETICAL AND PRACTICAL.
He who would attain to the desired goal must
not merely give heed to the Word of God, but
must strive carnesily to enter into the Rest of God.—
What we have in the Word of God, we best as-
certain from its agency and its influence.—The
character of the Word of God corresponds as well
to its origin as to its object.—God judges in His
word, 1, in order to save; 2, the whole world; 3,
not merely the walk, but also the Aeart.—When
is our striving a blessed one?—1, When it is
directed to the attainment of the Rest of God ;—
2, when it is directed in accordance with the
Word of God; 8, when it comes from a heart
which has a living consciousness of its responsi-
bility to God.— What is the nature of that God
with whom we have to do?—Does the earnest-
ness with which God desires our salvation find
an answering earnestness in our striving after
His approval ?—To the magnitude of that which
God has bestowed upoa us, corresponds the
weight of our responsibility, and the heaviness
of His judgment.
‘Srarke:—Without rest we were the most
miscrable of all creatures, and it were better for
us that we had never been born, than that we
remained in eternal unrest. Therefore, take
courage, vigorously onward, be active in the
struggle, joyful in the course, that we may lay
hold of the jewel of rest (1 Tim. vi. 12).—The
Gospel is the means which God employs for our
salvation. If then, it is to make living men out
of dead ones, it must itself be living.—God’s
Word has God’s power.—Observest thou not how
it arouses thy conscience and rebukes thee ?—
God evinces His power in the works of faith and
‘of salvation, no otherwise than through His
word, and it also proves itself mighty in those
‘who will not obey the truth, since it becomes to
ithem a savor of death unto death, (1 Cor. i. 24;
2 Cor. x. 4, δ; Rom.i. 16; Ps. xix. 8.)—The
‘law is a sharp sword, which pierces into the
soul of a transgressor (Gal. iii. 10); but the
Gospel is still sharper in its convicting power;
it is able to soften the hardest heart, and to cut
it asunder through the preaching of Christ,
{Acts ii. 87: xvi. 14, 82; xxvi. 27, 28).—As
the word is of divine authority, it is also a per-
fect, clear, and sure rule of faith.—The power
of the word of God evinces itself in this, that
without compulsion or external power, it draws
hearts to itself, brings them out of the power of
the devil, of sin, and of death, into obedience,
and brings them to eternal, divine freedom,
righteousness and life —Our heart has frequent-
ly been smitten, we know not how or whence.
Frequently we hear a whispering, without any
sensible emotion. Then again it happens that
we hear the same small voice, and taste in it a
power, and receive from it a wisdom, that fills
us with wonder, (Acts xxiv. 25).—Thoughts are
not free from accountability; hearest thou not
that they have their judge?—If thou goest
about with eviltrick and artifices, although they
are choked down in the heart, and bear no fruit,
they will still be revealed and judged to thine
eternal shame, (1 Cor. iv. 5).
BERLENBURGER Bisie :—He who will not hear
the voice of God cannot possibly attain to the
Rest of God, and although there may be found
some who have said that they enjoy rest, they
have still only a transitory and self-procured
rest; but not a rest in God.—Many thousands
have lost their rest because they did not put forth
their utmost power in entering into it, (Luke
xiii. 24),—Where unbelief puts itself in the way
of the word, there the living word proves its
power, so as to disclose the condition of the
man.—The living Word of God cuts so deep into
the soul that the false blood of selfishness, as it
were, issues forth, and of necessity, betrays it-
self.—None is so upright toward thee—ot that
be assured—as this word.
Lavrentivus:—With the regenerate the spirit
must have sway: the body must be subject to
the soul, but the soul to the spirit.—From God
nothing is hidden, neither the wickedness of the
unconverted, nor the secret desire of believers.
He knows and sees all better than we ourselves.
RamBacu :—Those greatly err who hold the
Word of God to be a dead letter; yet the law
cannot make alive, for this is an honor which
belongs alone to the Gospel.
Von Bocatzky:—None can have any excuse
for remaining dead and inanimate, or sluggish
and inactive; because the word is living and pow-
erful.—With the sword of the Spirit must all our
enemies be smitten, and not hinder us from en-
tering into the heavenly Canaan.—We have not
to do with mere men who formerly wrote the
word, and who now preach it; no, we have to
do with God Himself, the Judge of all flesh.—
The more exalted is the person who speaks to
us, the more reverently do we receive the word
and obey it.
Rizger:—There arises in the heart, particu-
larly if during many years it has not remained
totally estranged from, and indifferent to, the
proffers of God, an incredible blending of good
and evil, of truth and falsehood, of earthly-
mindedness, and occasional longing after some-
thing better, of inclination to the obedience of
faith, and temptation to depart from the living
God. If these remain always blended with each
other, then the man always remains hidden from
himself, now inclined to be influenced and yield
to right persuasion, and now again timid, trem-
bling before the temptation to cast away his
confidence, With this he sinks at one time into
fear, without exertion, and acts as if nothing more
were to be accomplished; and at another
plunges into self-confident endeavors in exertion
without fear, without thought of the power of un-
belief, from both of which only the call and
drawing of God can set us free. From sucha
labyrinth there would be no escape without this
judicial and serving power of the divine word,
which must divide asunder for us faith and un-
belief in their deepest roots, and their inmost
and most vital tendencies.
Stizz:—The unbeliever already has his judge
in the heard but despised word, and his judg-
ment in his heart and conscience.—He who in
the deepest, indestructible original foundation
of the fallen man, still attests by the voice of
conscience His right and His truth, is the same
one who now speaks by the word of His grace
unto and into the conscience.
CHAP. IV. 14-16.
97
Von GERLACH:—All that is here said of the
word, that is, of the revelation of God generally,
holds in the highest degree of the independent,
personal, eternal Word which was with the Fa-
ther, and has appeared among us in the flesh;
every individual word of God is an emanation
from the eternal Word.—The greater the com-
passionate grace which God bestows upon us in
Christ, the mightier the power of His all-healing
and restoring love, so much the more fearful is
the responsibility, if we nevertheless despise His
word.
Hzvsner:—The Word penetrates even through
the thickest bulwarks of prejudice, of illusion,
and into the hardest and grossest hearts; it
seizes upon the inmost being, the very vital
principle of man.—How often has the declara-
tion of the Bible assailed and completely pene-
trated the hardened and the transgressor, or a
promise awakened the sluggish and the timid.—
The power of the word comes from God who has
created both the word and the human soul.
Even the simplicity of the word strengthens its
power.—God knows alike true and wavering
faith.
Haun:—We cannot believe and yet remain
idle.—The word will at once render us cheerful,
and will help us on if we deal with it honestly
and do not weaken its power.—Many would
gladly go into rest, but they do not lift up a foot
in the right direction.
Fricke:—The goal toward which we tend is
indeed rest, but the way is toil and labor.
THIRD SECTION,
Exaltation of Jesus Christ above Aaron and his high-priestly successors.
The exaltation of Jesus Christ, as the High-Priest who has passed through the heavens, furnishes
a basis for the exhortation to the maintenance of the Christian confession.
Cuarter IV. 14-16.
14
Seeing, then, that we have a great high priest, that is [has] passed into [through]
the heavens, Jesus the Son of God, let us hold fast our profession [confession,
15 ὁμολογίας]. For we have not a high priest which [who] cannot be touched with the
feeling of [sympathize with] our infirmities ; but was [has been] in all points tempted?
16 like as we are, yet without sin [apart from sin].
Let us therefore come boldly [ap-
proach with confidence] to the throne of grace, that we may obtain mercy,” and find
grace to help in time of need [for seasonable succor].
1 Ver. 15.—The lect. rec. πεπειρασμένον is attested by Sin. A. B. Ὁ. E., and is to be retained against the reading πεπει-
ραμένον received by Mill, Bengel, Matthai, and recommended by Griesbach, which would properly mean, “ who has made
trial of, expertus.”
2 Ver. 16.—The form ἔλεος, preferred by Lachm. and Tisch. instead of ἔλεον, has the sanction of Sin. A. B. C.* D.* K.
11, 71.
either might be said.—rijs ὁμολογίας, our confession.
Ver. 15.—cupraé. ταῖς ἀσθενείαις, to sym
thize with our weak
(Ver. 14.---διελήλυθότα τοὺς οὐράνους, having passed through (not as in Eng. ver. into) the heavens : though of course
--κατὰ πάντα, as to all things, in all things,—kaé'
ὁμοιότητα, according to or after our stmilitude,=just as we are tempted.—xwpis ἁμαρτίας, apart, or separately from sin;
tempted in all things, just as men are tempted, but still totally free from sin. ᾿
Ver. 16.---μετὰ παῤῥησίας, Eng. ver. boldly: De Wette, Del., Moll, mit Freudigkeit=-with joyfulness: Liin., mit Zuver-
sicht-—with confidence, as also Del. at 3, 6, nearly, viz.: joyous, unhesitating, confidence; Alt., confidence.—eis εὔκαιρον
βοήθειαν, for seasonable succor.—K.].
EXEGETICAL AND CRITICAL.
Ver. 14. Since, therefore, we have a
great high priest, etc.—Delitzsch, disconnect-
ing the οὖν from the ἔχοντες apy., and carrying
it over to. the κρατῶμεν, makes the ἔχον. ἄρχ. here
incidental, and regards the οὖν with κρατῶμεν as
deducing from the words immediately preceding
the duty of steadfast perseverance [so Alf.]. But
the position of οὖν between ἔχοντες and ἀρχιερέα,
shows that, looking back to the entire previous
discussion, in which Jesus has been not merely
styled ἀρχιερεύς, ii. 17; iii. 1 (Thol., De W.),- but
also been set forth in His personal elevation and
majesty (Ltin.), the author is drawing the con-
clusion that we possess in Jesus not merely a
Prophet and Messenger of God, Legislator, and
Leader, like Moses and Joshua, but a High-priest
who, precisely on account of this character, can,
98
THE EPISTLE TO THE HEBREWS.
as ἀρχηγὸς τῆς σωτηρίας, conduct into the Sabbath
rest (σαββατισμός). The epithet μέγας points at
once to that elevation of this High-Priest above
Aaron and his successors, which is unfolded in
this section; for the opinion of John Cappell,
Braun, Ramb., Mich., eée., that the epithet μέγας
only serves to give to the combination pey. apy.
the meaning of high-priest, is entirely without
foundation. Philo had previously called the
Divine Logos μέγ. apy. (1., 654 Hd. Mang.). That
the author’s special point here is the majesty of
this Christian High-Priest, is clear from the two
appended descriptive clauses, of which the for-
mer tells us that this High-Priest has accom-
plished His course, in order that, exalted above
all created existences (vii. 26; Eph. iv. 10), He
might receive the Place belonging to Him upon
the throne of the majesty of God, i. ὃ, 13; while
the other connects immediately with His special
designation as High-Priest the mention of His
Divine Sonship, which explains this elevation
(ch. i. 1, 5; vi. 6; vii. 3; x. 29). The render-
ing: ‘‘who has gone to heaven” (Pesh., Luth.,
Calv., Ernesti, etc.) is erroneous [as also that of
the Eng. version, ‘‘ who has passed into the hea-
vens’’]; and no less erroneous is the opinion of
Wolf and Bohme, that the appended τὸν υἱὸν τοῦ
θεοῦ is intended to distinguish Jesus from
Joshua.
Ver. 14. Let us hold fast our confession.
—The circumstance that not merely such a
High-Priest as the above exists, but that we al-
ready stand in a definite historical relation to
Him, whereby He is our High-Priest, forms the
ground of the exhortation to the holding fast, vi.
18; Col. ii. 19; 2 Tim. ii. 15 (κρατῶμεν not to be
explained as by Tittman, lay hold of), of our con-
fession, viz., our entire Christian profession, not
merely our confession of Christ as our High-
Priest (Storr).
Ver. 15. For we have not an high priest
—infirmities.—The author is not here giving
the ground of the exhortation which has already
found its reason in the ἔχοντες οὖν apy., but pro-
ceeds to elucidate still further the declaration of
Christ's High-Priesthood which follows from the
preceding discussion, by anticipating and setting
aside the thought which might arise that a Mes-
siah who had come from God, and who had gone
to God, might perhaps indeed have taken upon
Himself the human mode of life, but could
scarcely have assumed our entire human nature
to the extent of an actual sympathy with our
weaknesses and our temptations. An actual
Joint endurance (συμπάσχειν, Rom. viii. 17; 1
Cor. xii. 26) of these sufferings is here not in-
tended. The writer simply affirms a sympathy,
a fellow-feeling, (συμπαθεῖν, x. 84); through
which compassion shows itself in emotional par-
ticipation, and in hearty sympathy with the
condition of those into whose circumstances, pe-
rils and modes of feeling we are enabled to enter.
The ἀσϑένειαι are ποὺ merely sufferings (Chrys.,
etc.); but our outward and inward infirmities.
But one who has been tempted —
without sin.—The dé stands here as ii. 6;
iv. 13, so that the adversative clause contains, at
the same time, a heightening and a carrying
forward of the thought. Kad" ὁμοιότητα se. ἡμῶν
Is stronger than ὁμοίως. Christ’s likeness to ug
in respect of being tempted extends to every re-
lation with a single, far-reaching exception,—an
exception that, in fact, modifies the relation of
likeness at every point, viz., apart from sin (χωρὶς
ἁμαρτίας). This cannot mean, ‘‘except in sin,”
in all other things beside (Capp., Storr, eéc.); for
in that case κατὰ πάντα must have been united
immediately with χωρίς, and ἁμαρτίας must
have had the definite article. The view of
(cum., Schlicht., and Dindorf, to wit, without
having stained His sufferings by sin, is unna-
tural. The common explanation, viz., without
His temptation leading Him to sin, is too nar-
row. The participation of Jesus in every form
of human suffering—the actual stirring of His
emotions, His complete fellow-feeling with our
weaknesses, the reality of His actual tempta-
tion,—all have taken place without one single
sinful emotion, and without ever finding in Him,
as their condition, or point of contact, a single
slumbering element of sin. Every thing took
place with Him ‘separately from sin.” The
sinlessness of the Divine Logos in Puino, (Hd.
Mang. 1., 562 ff.).
Ver. 16. Let us therefore approach—of
grace.—Since we possess in Jesfs Christ a
High-Priest who is not merely exalted, but also
sympathizing and tried, and who thus has not
merely the external position and power, not
merely the internal inclinations and volitions,
but every possible requisite form of qualification
and fitness to be our Saviour, with this the
previous train of thought, with its naturally ac-
companying exhortations, is brought to a sort of
temporary, and, as it were, preliminary close.
The ‘throne of grace ” is neither Christ (Gerh.,
Seb. Schmidt, Carpz., etc.), nor the throne of
Christ (Primas., Schlicht. ), but the throne of God.
The expression, however, is not intended to sug-
gest the throne which arose upon the lid of the
ark of the covenant (Bisp. after the earlier
interpp.), but the throne of God in heaven, which
at ch. viii. 1 is called ϑρόνος τῆς μεγαλωσύνης, and
here ϑρόνος τῆς χάριτος, the throne of grace, be-
cause from it there descends to us the grace
which is wrought through Christ the Son, en-
throned at the right hand of God. There is no
occasion for interpreting it as the throne which
stands upon grace, Isa. xvi. 5; comp. Ps. Ixxxix.
15 (Del.), but rather, as that upon which grace
is enthroned. The coming or drawing near to
this throne, designated by προσέρχεσθαι with ar
obvious reference to the approach of the Leviti-
cally clean to the sanctuary (Lev. xxii. 3), or of
the priest to the altar (Lev. xxi. 17), is to be
with the bold and joyous confidence (mappyoiac\
which gives to itself the corresponding expres-
sion (ch. iii. 6), and rests upon the assurance
of reconciliation with God.
That we may obtain mercy, etc.—The
object of coming to the throne of grace, which
in the Old Testament was made possible by the
Levitical sacrifice, in the New, by the sacrifi-
cial death of Christ, but in both cases finds the
impulse to its realization in the faith of those
who stand in need of succor, is the attainment
of ἔλεος (mercy) and χάρις (grace). It is equally
unwarrantable (with Liin.) to reject all distinc-
tion between these two terms, and with Bisp., to
refer the ἔλεος (mercy) to forgiveness of sins and
CHAP. IV. 14-16.
99
deliverance from suffering, and the χάρις (grace),
on the contrary, to the communication of the
higher gifts of grace. For ἔλεος (pity, mercy)
always involves a more especial reference to
wretchedness, which touches the heart; whether
consisting in outward misfortune, suffering,
punishment, or inward corruption, guilt and sin,
while χάρις (grace), on the contrary, looks rather
to a mere self-determined and kindly inclination
toward those who have neither right nor claim to
it. To restrict the words εἰς εὔκαιρον βοήθειαν to
the then still existing season of grace, with a refer-
ence back to ch. iii. 18 (BL, De W., Liin.), would
indeed be preferable to the wholly vague and in-
definite interpretation, ‘‘so often as we need
help;” yet such a limitation is still less appro-
priate than (with Thol. and Del.) in reference to
vh. ii. 18, to refer it to our weaknesses and need
of succor in temptations.
DOCTRINAL AND ETHICAL.
We must not merely believe what is announced
to us of Jesus in the Holy Scripture, but also
confess what we have in this great, and in every
respect perfected Mediator of salvation.—This
confession presents itself, indeed, in separate acts,
but the confession itself is a united and dis-
tinct whole; and the holding fast to this, as the
confession of the Christian Church, presupposes
in the members of the Church, a vitality, power,
and fidelity of personal faith, which should ever
be cherished, and by which again, our joyful ac-
cess to the throne of grace is secured under the
most painful trials.
2. The passing of Jesus through the heavens is
not here presented as a parallel with the official
and solemn passing of the Jewish High-priest
through the holy place, into the Holy of holies.—
Rather the return of the High-priest Jesus, who,
as such, has already made His perfect sacrifice
by the offering up of His life upon the cross—
His actual return, as Son of man, to the Father, is,
in our passage, as an extraordinary token of His
incomparable majesty, placed in parallel with His
Divine Sonship; whereby the whole person of
the God-man is exalted above all finite beings
and localities, and freed from the limitations of
time and place, has been brought into full and
unrestricted participation in the Divine majesty
and glory.—The Lutheran Dogmatic has for this
reason drawn from our passage a capital proof
of its doctrine of the ubiquity of Christ.
3. A contrast of the strongest kind appears in
thus setting over against each other the exaltation
of the God-man above every thing created, and
His actual participation in human sufferings and
fortunes. This participation is of a two-fold
character; the one is a sympathizing and ever-
enduring compassion, in respect to our needs, in
a loving sensibility and fellow-feeling with our suter-
ings; the other is the sinless sharing, during his
earthly life, not only of our susceptibility to suffering,
put also of our liability to temptation. Both are a
testimony of the perfection of Jesus, and a foundation
of our confidence in His help, which we, for this
reason, have to implore in our time of need. Upon
this rests, in great part, the importance of the ex-
periences obtained by Jesus in His human life, in
regard to the character of human sufferings and
temptations. ‘As former of the world, the Logos
of God knew doubtless what sort of a creature
we are; but, clothed with our flesh, He became
acquainted with human weakness from diversified
and comprehensive experience. His Divine, pre-
existent knowledge, cume to learn that which
springs from personal trial.’’—In these words of
Cyrill of Alexandria, cited by Del., comes out
rather the importance of these experiences, for
the development of the personal consciousness
and life of Jesus Christ, which has been touched
on elsewhere in our Epistle; the object here aimed
at, isthe quickening of Christian steadfastness and,
fidelity, hy pointing to His capability, not merely
to understand our condition, but by virtue of
His permanent connection with our nature, in
which He has Himself been once tempted, even
now, in His exalted condition, to take livingly to
heart our state of need and of struggle.
4, The opinion defended by Menken, Collen-
busch, Irving, that Jesus Christ was exempt, in-
deed, from actual sin, but not, in His nature, from
inherited sin, has, lying at its basis, the endeavor
to bring into clear light the reality of His
humanity, the historical character of His temp-
tations, and the greatness of His moral power
and dignity. But it consists in a false explana-
tion of the phrase, ‘conceived of the Holy Spi-
rit,” in which certainly the phrase, ‘‘born of
the Virgin Mary,” finds its supplementary and
correlated truth, and it involves a dangerous
confounding of the actual nature of fallen huma-
nity with the God-ereated human nature which
the Son of God assumed in order to redeem and
sanctify humanity. This confusion again, has
its ground in an inability rightly to distinguish
in the human bosom the possibility of sinning, and
the reality of temptation, from the commencement of
sinful emotion in the affections (compare ULLMann,
The Sinlessness of Jesus, 6th Ed., p. 151 ff., and
Scuarr, The Person of Christ, Ὁ. 51 ff.).
HOMILETICAL AND PRACTICAL.
The duty of fidelity to our profession: a. in its
ultimate ground; ὃ. in its exercise; 6. in its
blessing.—Whence arises the joyfulness of our
approach to the throne of grace? 1, from the
certainty of our reconciliation with God through
the great High-Priest, Jesus, the Son of God;
2, from the experience of the sympathy which Jesus
has with our weaknesses, as one who has Him-
self been tempted; 8, from faith in the power
of Jesus for timely succor, inasmuch as He has
gone sinless through temptation, and victorious
through the heavens.—What most powerfully
consoles us in our struggles? 1, the testimony
in regard to the great High-Priest, Jesus, if we
can jointly confess it; 2, a survey of the tempta-
tions which Jesus has endured without sin, if
we recognize therein His sympathy and His
strength; 8, our sure and confident approach to
the throne of grace in our need of help.—It is not
enough that we hear of the great High-Priest,
Jesus. We must also, 1, confess Jesus in faith
as the Son of God; 2, comfort ourselves in our
temptations with His example; 8, seek and find
from His grace timely succor in our weaknesses.
SrarKx :—Take heed that thou do not fall off
from the confession of Christ; for He is a
100
THE EPISTLE TO THE HEBREWS.
mighty Lord, who can easily punish this thy
wickedness; but He is also compassionate and
sympathizing, since thou always findest with
Him grace, compassion, and succor. Wilt thou
then deprive thyself of such blessedness? There
are times when compassion and grace are pecu-
liarly needful for us: in our first repentance,
when we feel within ourselves nothing but sin,
wrath, and curse; in our conflict with spiritual
foes; in all forms of trouble, and at the final |,
judgment.—Joyfulness of heart and of conscience
render prayer mighty with God. But if we are
to attain such gladness we must stand in the
state of faith, and of a true conversion (Rom. v.
2; Eph. ii. 18; iii. 12).—Our approach to the
throne of God depends upon compassion and
grace; these we must take by the hand of our
faith which reaches forth after them; and we
must find them as a great treasure, which, in-
deed, has been already obtained, but must still
be sought by believing prayer.—We need at all
times the compassion and grace of God; for the
sake of these we must seek without intermission
the throne of grace; but we feel at one time
more than at another, our destitution, the as-
saults of our enemies, the sorrows of this world;
for which reasons we must at such times preémi-
nently draw near with reverence to the throne
of grace.
BeRLENBURGER Bispue:—We have a great
High-Priest who consecrates the internal foun-
dation for a holy temple in the Lord, and exer-
cises in all respects His priesthood within us, as
He has also outwardly exercised it for us.—A
weak faith which confesses itself to be weak, is
always dearer to God than a strong faith which
regards itself as strong, and is not.—Christ, in
all the assaults upon us, is assaulted along with
us —Wrath and judgment are abundantly evi-
dent of themselves, and frighten the heart away
from God. But grace and love are disclosed
only through the Spirit of Christ, who then also
works perpetually to this end, that we may learn
to have a good conscience toward God, and this
through the single perfect Mediator and High-
Priest, who again has so won back love, that we
can now find a throne of grace in the heart of
God, provided only that we knock thereat, and
make our supplications in the name of Christ.—
Taking, finding, receiving, are all that are of value
here, and not any personal work or merit.
Lavrentius:—Believers still have weaknesses,
but Christ sympathizes with believers in respect
to their weaknesses.—We must, 1, draw near,
since by remaining at a distance from God, and
by not being willing to draw near to Him, we could
not possibly obtain succor. We must, 2, draw
near to the throne of grace, since it is through
grace alone that man obtains help, not through
works. We must, 3, draw near with joyfulness,
since to have begun to believe, and still be al-
ways inclined to doubt, is equivalent to doubt-
ing whether God is truthful, whether He is com-
passionate, whether He is Almighty; and he
that doubteth must not think that he shall re-
ceive anything from the Lord (Jas. i. 6, 7).
RamBacu:—The recognition of the glory of
Jesus Christ, and in particular of His High-
priestly office, is the most excellent preservative
against apostasy.
Von Bocatzxy:—Our sins must surely be
great, and a great abomination, since 80 great
an High-Priest was obliged to expiate them by
the sacrifice of His own life. But man would
fain make his sin insignificant and small, and is
full of excuse, security, and impenitence, and
he thus denies Christ as the great High-Priest,
and His great propitiatory sacrifice.
SreInHOFER:—With a disconsolate heart, be-
wailing its misery, feeling nothing but corrup-
tion, one may yet summon a confident spirit to
come to Jesus. The sinner may address Him.
Before the throne of grace that has been sprin-
kled with blood, the sinner may present his
cause, his whole burden of anxiety.—We may
only come to the throne of grace, as we are, and
of our condition present what we feel, and ask
for what we need.—It is simply the result of the
same pride with which Satan has poisoned us,
if we refuse to throw ourselves upon mere com-
passion, and in this, let ourselves be looked upon
precisely as we are.
Rizcer :—Sympathy carries us through, and ob-
tains for us that which else a bold claim upon pity
might deprive us of. Compassion reaches down
the deepest into our misery, and is, as it were,
the nearest thing for us to receive or lay hold of.
Led by this, we always find, more and surer
grace for opportune help in every time of need.
Von Gertacu:—We are tempted dy sin and
to sin. Christ was tempted in both senses, with-
out sin.—As His kingly office has respect to the
annihilation of the dominion of sin, death and the
devil, and the restoration of men to the glorious
freedom of the children of God, so His priestly
office has respect to the doing away of that sepa-
ration of men from God, which sin has occa-
sioned, and the reéstablishment of their intimate
fellowship with Him. The former is preémi-
nently a glorifying of God’s omnipotence; the
latter preéminently a glorifying of God’s love, in
the work of redemption.
Stier:—For that in thee which still loves to
sin, thou shalt find no comfort and no sympathy,
but hostility even unto blood, even unto death.
But for the new man in thee, who is a member
of Christ, and feels and suffers sin with pain,
it is to thee truly a great consolation, that He,
thy Lord and Head, has felt and suffered it also.—
In our perpetual drawing near lies the whole secret
of our struggle unto certain victory; in the ne-
glect of this, in indolent and distrustful standing
aloof, lies our whole danger of destruction.—
Provided that prayer persists and becomes ear-
nest seeking, we cannot fail to find grace at the
throne of grace, where nothing else is to be
sought and found.
Hrvusner:—Christ, as a son, had a right to
take upon Himself the creature. Asa son, He
was an eternal propitiator; God looked upon
Him from eternity as the ground of our salvation,
and in Him loves from eternity our fallen huma-
nity as reconciled in Him. As son, He remains
propitiator through eternity; His propitiation
holds good forever, because, through the Son, it
is grounded in the nature of God. Were the
atonement to lose its efficacy, the Son must cease
to have efficacy with the Father, and this is im-
possible.—In Jesus Christ there is ἃ wondrous
CHAP.
V.
1-3. -01
union of loftiest elevation and condescending
sympathy.—Both the temptations and the sinless-
ness of Jesus inspire contidence in the heart.
Srein:—The freer we feel ourselves from evil,
the more painfully must temptations touch us.
Fricke :—Having and holding, belong together.
GeRoK :—The lovely paths which open them-
selves to the Christian from the mount of the as-
cension: 1. downwards toward earth; a. a field
of labor for our faith; ὁ. a place of blessing for
our exalted Saviour. 2. Upwards toward hea-
ven; a. a gate of grace for daily joyful approach ;
ὃ. an opened door of heaven for future blissful
entrance.
11.
Christ has the characteristic of a High-Pries
with human
CHAPTER
ὁ primarily by His capacity to sympathize
weakness.
Vv. 1-3.
For every high priest [being] taken from among men is ordained for men in things
2 pertaining to God, that he may offer both
compassion on the ignorant, and on them
tenderly with the ignorant and erring]; fo
gifts and sacrifices! for sins: Who can have
that are out of the way [being able to deal
r that he himself also is compassed ‘with in-
3 firmity. And by reason hereof [on account of it]? he ought [is obliged], as for the
people, so also for himself,® to offer for* sins.
1 Ver. 1.—The lect. rec. δῶρά τε καί, has the sanction of Sin., A. C. D.*** ἘΠ, K. L., and all the minusc.
2 Ver. 8. —Instead of διὰ ταύτην, should be read with Sin. A. B. C.* D.* 7, 80, δι᾽ αὐτήν. [This is intrinsically better, as
‘the uneniphety αὑτήν, tt, suits better than ταύτην, this, with the incidental and parenthetical character of the verse.—K.].
® Ver. 3.--Theo lect. rec., ἑαυτοῦ, is found in Sin. A. C. D.*** E. K. L., and in nearly ail the minusc.
4 Ver. 3.—Instead of ὑπὲρ ἁμαρτιῶν, περὶ ἀμ. is, after Sin. A. Β. C# D.* 17, 31, 47, 73, 118, approved by Griesb., and re-
ceived by Lach. and Tisch.
[Ver. 1.---λαμβανόμενος, not taken=who ts taken. as if applying to that particular class of high-priests that are
taken from among men, in antithesis to Christ; but being taken, as a universal and indispensable attribute of high-priests,
viz., that they be taken from among men, and an attribute, therefore, which must be shared by Christ.—imép ἀνθρώπωυ,
on Behalf of men.
Ver, 2.--μετριοπαθεῖν, not exactly have compassion upon, but, “deal moderately, and hence tenderly with;” Moll,
das richtige Mass im Mitleiden einhalten.—rois ἀγνοοῦσιν καὶ πλανωβένοις; on the ignorant and erring, or straying. The
Gr. Art. not repeated; hence both participles belong to the same subject.
Ver, 8..- ὀφείλει, ought, t.e., is bound, is under obligation.—xa@ws, according as, marking equality of relations.—K.].
-
EXEGETICAL AND CRITICAL.
Ver. 1. For every high priest—relating
to God—The position of the words forbids our
connecting the participle λαμβανόμενος imme-
diately with the subject—every high-priest who is
taken (Luth., ete.)—as if the purpose were to
contrast with the heavenly, the earthly high-
priest; but requires it to be taken predicatively,
88 expressing the first requisite of every high-
priest, viz., that He, as being taken from men, be
appointed as religious mediator in behalf of men.
Nor is any such contrast of Christ with the human
high-priest, expressed as to warrant the interpo-
lated idea of THou.: ‘¢ While Christ, through the
compassion and sympathy to which His suscepti-
bility to temptation has given rise, becomes (ac-
cording to ii. 17) a faithful high-priest (πιστὸς
ἀρχιερεύς), the human high-priest, by that liabi-
lity to temptation which passes over into actual
sin, is moved to indulgence toward his partners in
guilt, and a prompt and willing exercise of his
mediatorial office.’ Of a contrast between the
pure sympathy of Christ and the over indulgence
est trace; on the contrary, the sympathy pre-
viously ascribed to Christ, was regarded as the
most immediate proof of His fitness for the high-
priestly office, and as such introduced with a γάρ.
Καθίσταται is not middle, but passive, and τὰ πρὸς
τὸν θεόν is not an Accusative of the object
(Calv.), but (as ch. ii. 17) a sort of advervial or
absolute Accusative.
Ver. 2. That he may offer—for sins—
Although δῶρα denotes, Gen. iv. 4; Lev. i. 2, ὃ;
bloody sacrifices, and ϑυσίαι, Gen. iv. 3,5; Ex. ii. 1;
Deut.v. 15, those which are bloodless, stillthe com-
bination, δῶρά τε καὶ ϑυσίαι, points here, as ch. viii.
8; ix.9, to the well-known distinction between
offerings made without bloodshed (expressed by
δῶρα, gifts), and those which require the shedding
of blood (expressed by ϑυσίαι, sacrifices). The
words περὶ ἁμαρτιῶν belong neither to ϑυσίαι
alone (Grot., Beng., e¢c.), nor to both nouns con-
jointly, but to the verb προσφέρῃ, indicating that
the high- priestly offerings in question—for those
of priests in general are not here referred to—in
which may be included gifts, may be conceived
as expiatory. The author is stating precisely
the purpose of the high-priest’s religious minis-
of the earthly high-priest, there is not the slight-
try and mediation.
102
THE EPISTLE TO THE HEBREWS.
As one who can deal gently, eic.—
Μετριοπαθεῖν, is a term that past over (Dioa.
Lazrt. vit. phil., V. 31) from the School of the
Peripatetics into general use, and which has
a double contrast, on the one hand, with the
ἀπάθεια, passionlessness, which the Stoics de-
manded of the wise man, and on the other, with
excess of passion (πάθος) in those who were pas-
sionately excited. It is commonly understood,
in too narrow a sense, of moderation in anger,
and of indulgence and gentleness toward the
short-coming; for it applies, in general, to the
preserving of the proper mean in our emotions,
and hence in the case of sufferings denotes stead-
fastness. This quality was specially necessary
for the high-priest; for all crimes, without dis-
tinction, could not be equally expiated by sacri-
fices. On the one hand, therefore, he must not
allow himself to be moved by false sympathy to
unwarranted offerings, nor, on the other, to be
provoked by the constantly recurring demands
for intercession and sacrifice, to impatience and
hard-heartedness. Wilful and determined trans-
gression of the law demanded even still the
infliction of the appointed punishment. For sins
that were committed PP), 32, with upraised
hand, 1. 6., in a spirit of haughty violence and inso-
lent defiance of the law of God, the offender was
to be cut off from the congregation by death, Lev.
iv. 13ff.; Num. xv. 22, Sins, on the other
hand, which were committed in error (Tv),
so that in the moment of their commission there
was but an indistinct eonsciousness of their na-
ture, admitted expiation by sacrifice. The sub-
ject of expiation must then take the victim to be
offered from his own possessions, and bring it
to the priest who put it to death as a substitute
for its owner, after previously ascertaining whe-
ther the offence in question fell under the above
mentioned category. The expression, τοῖς ἀγνοοῦσι
καὶ πλανωμένοις, is, however, by no means to be re-
stricted to men who have committed unwitting
and involuntary offences; for, on the great day
of Atonement, even sins which were not com-
mitted thus in error (Γ7Ὶ 2.3), and which
admitted in the course of the year no expiatory
sacrifice, could, under the condition of repent-
ance, receive expiation. Those persons, there-
fore, are intended, who, in distinction from the
impious mockers at the law, disregarded, in their
natural and hereditary sinfulness, the Divine
will, and by yielding to temptation, fell into
error.
Ven. 3, 4. Since he himself is compassed
with infirmity—offerings for sin.— Aofévera
is here, as at ch. vii. 28, that native moral weak-
ness with which man is encompassed not so much
as by a garment (Liin.), as by light, or by the skin, 30
that he can in no condition of earthly life be
conceived as separated from it. The classical
form περίκειμαί τι (found elsewhere in the New
Testament only Acts xxviii. 20), expresses ad-
mirably this condition, so entirely independent
of human will. ᾿Ὀφείλει points not exclusively
to the legal requisition (Béhm., Hofm.), and not
exclusively again to ἃ moral necessity, which
lies in the very nature of the case, as springing
from the like state of infirmity, (Bl., Liin.). Both
are blended in the conception of the author
(Del.), For not only does the law take for
granted (Lev. iv. 8-12) that the high-priest may
also in the course of the year find himself under
a necessity of offering sin offerings for himself,
but on the great festival of atonement, the high-
priest, after accomplishing the customary morn-
ing sacrifices, was obliged to lay aside the so-
called golden garments, and in simple priest’s
clothes, yet of Pelusian linen, descend from the
bathing apartment into the inner fore-court,
there lay his hands on the bullock that stood as
a sin offering between the court of the temple
and the altar of burnt offering, and offer inter-
cessory prayers, first for himself and his house,
then for the entire priesthood, and finally for all
Israel; prayers which Del. in his history of Jew-
ish poetry, p. 184, 185, has given and explained.
The first prayer of intercession ran thus: Ὁ
Jehovah, 1 and my house have trespassed, have
done wickedly, have committed sin before Thee.
O, in the name of Jehovah (according to another
reading, O Jehovah) expiate, I pray Thee, the
trespasses and the evil deeds and the sins where-
with I have trespassed, and have sinned against
Thee, I and my house, as written in the law of
Moses Thy servant; ‘‘For on this day will he
make an atonement for you, to cleanse you:
from all your sins shall ye be clean before Jeho-
vah,” (Lev. xvi. 30). It was only as having
himself received expiation that the high-priest
could make atonement for the priesthood and the
congregation according, to the principle: Let
an innocent person come and make expiation for
the guilty, and not a guilty person come and
make expiation for the guiltless. Προσφέρειν
stands absolutely as at Luke v. 14; Num. vii.
18; comp. RercuEe Comm. Crit. III. 85.
DOCTRINAL AND ETHICAL.
1. The idea of the Priesthood is that of a reli-
gious mediation, which, culminating in the High-
priesthood, concentrates itself in sacrifice, and re-
ceives, according to the special character of the
religion, its peculiar expression, but reaches in
Christianity its adequate realization.
2. Among sacrifices, those which relate to the
restoration of that fellowship of man with God,
which sin has interrupted, are of the greatest
importance; inasmuch as the religious life of
the human race in its actual course turns upon,
and as it were revolves about, the realization of
the atonement, as about its central point in the
mutual relations of sin and grace.
8. The institution of the priestly office there-
fore originates in the necessities of men who are
to be reconciled to God. But for this reason
again the priests themselves are taken from men,
inasmuch as any genuine intercession with God
requires that they know, from their own exper-
tence, the necessities of sinful men. But from
this again it necessarily follows, that they are
under obligation to offer expiatory sacrifices,
not merely for others, but also for themselves,
until the appearance of the sinless High-priest,
Jesus Christ.
CHAP. V. 4-10.
108
HOMILETICAL AND PRACTICAL.
Our condition summons us primarily; 1, to
the humble confession of our sinfulness and weak-
ness; 2, toa fitting sympathy with the erring and
sinful; 8, to the conscientious employment of
the appointed means of grace.—Tirue sympathy
springs from ἃ perception of our own liability to
transgression, and qualifies us for a consoling
ministry.—The office which is committed to us does
not free us from the sin which cleaves to men
generally ; but it entrusts to us the means of re-
conciliation to be impartially applied in the con-
scientious exer zise.of our office,
SrarKe:—<aAn evangelical teacher, although
he walks worthily of the Gospel, must still, in
the proper estimate of his own weaknesses, deal
with all sinners, in the midst of severity, with
tender sympathy and love, by which he will find
all the happier entrance into the consciences of
his hearers (2 Tim. ii. 24).—The priesthood is
certainly to be respected, and they who are
called to it are to be honored; but they are not
to be too highly and sacredly regarded ; for they
are also encompassed with infirmity, and are-
obliged, in due order, to pray as well for the for-
giveness of their own sins, as of those of others.
(2 Cor. iv. 7).
Riscer:—God has, even from ancient times,
foreshadowed the blessings and the consolations
which we haveto enjoy ina high-priest, and ἐπ the
access to God, which is obtained by means of him.
It is a feature of the good and gracious counsel
of God, that He takes from the midst of men
those whom He deems worthy of this calling
and employment. For those who are taken, it is
an admonition that, apart from that which their
office assigns to them, they are in like circum-
stances with their brethren ; and, for those whom
they are to serve in their ministry, it is surely
encouragement that to some in their midst, free-
dom to draw near to God has been thus largely
opened.—Such a High-priest taken from among
men, had thus no ground of self-complacency to
exalt Himself above others; but rather to exer-
cise a sympathizing and gentle spirit toward all,
and to be well aware of the two abiding sources
of sin, viz: ignorance and error.
Hevxbner :—The need of a priestly office mani-
fests itself in all religionsand among all nations.
This should make us give attention to the genu-
ine priest.—The office of priest is not instituted
for his own sake, but for the sake of others.
He is to be a leader of others to God, and his
sacred service should be to him a pleasure.—A
sympathizing heart, love, is the most indispen-
sable quality of a priest. Heisto know men,
their weakness, their deficiency, and this should
make him sympathizing and attentive; and he
should reflect upon his own weakness, in order
to become the more patient. Lowliness and self-
abasement make us sympathizing.
Ii.
He possesses moreover this character by His being called of God to this office, and that as
antitype of Melchisedec.
CuaptTer V. 4-10.
4 And no man taketh this honor unto himself, but he that [in that he]! is called of
6 God, as [just as, χαθώσπερ]7" was [also] Aaron*®. So also Christ glorified not himself
to be made a high priest; but he that said unto him, Thou art my Son, to-day have
6 1 begotten thee; as he saith also in another place, Thou art a priest for ever after
7 the order of Melchisedec; Who in the days of his flesh, when he had offered up [of-
fering up] prayers and supplications with strong crying and tears unto him that was
able to save him from death, and was heard in that he feared [and being hearkened
8 to from his pious reverence]; though he were [was] a Son, yet learned he [om. he]
9 obedience by [from] the things which he suffered; And being made perfect, he be-
10 came the author of eternal salvation unto all them that obey him;* Called [being
saluted προσαγορευθείς] of God a high priest after the order of Melchisedec.
ι
1Ver. 4.—The Art. 6 before καλούμενος, is to be erased after Sin. A. Β. C.* D. E. K., 23, 37, 44.
2 Ver. 4.—Instead of καθάπερ, we are to read, with Sin. A. B. D.*, καθώσπερ.
8 Ver. 4.—The Art, ὁ betore ‘Aapwr, is to be expunged after Sin. A. B. C. D. E. K. L. Ν ΣΡ,
4 Ver. 9.—According to Sin. A. B. C. D. E., 17, 87, the order of the words is as follows: πᾶσιν τοῖς ὑπακούουσιν αὐτῷ.
[Ver. 4.---καὶ οὐχ ἑαντῷ. and not for himself, ἑαυτῷ, emphatic in position.—adAra καλούμενος (omitting 6), but being
called—‘as being called,’ or, “on the ground that he is called.”—xa@wonep.: ὡς, as; καθώς, according as ; καθώσπερ, pre-
eisely, or, just according as.
Ver. 5.—6 λαλήσας scil. ἐδόξασεν αὐτόν. , ; : ‘
Vor. 1.--δεήσεις τε καὶ ἱκετηρίας, both entreaties and supplications.—npocevéyxas, offering up, or, by offering up; not,
“when he had offered up,” nor, “having offered up”—eicaxovadeis, being hearkened to.—amo τῆς εὐλαβείας, from (=on
account of) his reverent fear, filial fear: Moll, Frommigkett, piety: others, “ aus der Gottesfurcht.”—K.].
104
THE EPISTLE TO THE HEBREWS.
EXEGETICAL AND CRITICAL.
Ver. 4. And none taketh upon himself—
just as also Aaron.—The particle καί carries
back λαμβάνει, and connects it with καθίσταται, the
principal verb of the period (ver. 1), and intro-
duces the second leading qualification demanded
in the high-priest, viz., the fact of his being
Divinely called,—a qualification realized at the
very inauguration of the high-priesthood, in the
case of Aaron. Béhme, Bleek and Bisping as-
sume without sufficient ground in λαμβάνει a
paronomasia with λαμβανόμενος, ver. 1. The τιμῇ,
honor, restricted by the article, refers not indefi-
nitely to any position of honor whatever, but re-
fers to the special honor here in question, that
of the high-priesthood; and ’Aapév again is not
here a collective term for Aaron and his descend-
ants, but Aaron, the individual person, standing
as a model and example for all subsequent high-
priests, by whom, in common with their head
and progenitor, the office was originally held
during life, the office alternating between the fa-
milies of the two sons of Aaron, Eleazer and
Ithamar. Ina Midrash published by Schottgen
and Wetstein, Moses says to the troop of Korah:
“If Aaron, my brother, had taken upon himself
the priesthood, ye would be excusable for mur-
muring against him. But God gave it to him,
and he who rebels against Aaron, rebels against
God. To which Korah says in reply: ‘Think ye
that I claim to take the dignity for myself? I
simply demand that it pass to us all in rotation.’ ”’
Under the Roman dominion, appointments to and
removals from the priesthood were made at
pleasure, without reference to the descent of the
candidate from Aaron. The text, however, gives
no warrant to our imagining (with Chrys.,
Ccum., Theoph., e/c.) an allusion by the author
to this state of things. Kadéorep, precisely ac-
cording as, entirely as. Λαμβάνειν ἑαυτῷ does not
of necessity involve the idea of usurpation (Luke
xix. 12), Butifa Divine calland personal choice
of the position are placed in contrast, then the
latter is really usurpation—a fact which Hofm.
fails to perceive.
Ver. 5. Thus also Christ glorified not
himself, etc.—Horm. (Schriftb. IL, 1, 282; 2 Ed.
II., 1, 898) says: “Τὸ was no act of self-glorifi-
cation by which the Royal Mediator of salvation
became High-Priest; it was on the path of sor-
row and suffering that He attained to that glory
in which He is now a High-Priest after the order
of Melchisedec.” But this contrast of δοξάζειν
and παθεῖν anticipates the subsequent discussion.
The same is true if we refer the passage to
Christ’s royal dignity, whether we find the allu-
sion to it in ὁ χριστός or in ἐδόξασεν. The δόξα is
but an equivalent to the τιμῇ of ver. 4 (BL, etc.),
and the term ὁ χριστός is selected because Jesus
Christ is regarded here not in His person, but in
His character of Messiah, who, as Anointed One,
18 seated at the right hand of God.
But he who said to him, efc., as also in
another passage.—The two citations do not
express the same idea; nor is the former ad-
, duced to prove that Christ is also a High-Priest
(Schlicht., Grot., Steng., Ebr., ete.), but simply
to call to mind the relation previously unfolded,
that, viz., which the God who has bestowed this
priestly dignity on Christ, sustains as Father to
this Anointed One. The second citation from
Ps. cx. 4 proceeds to define the priestly position
of Jesus, already repeatedly alluded to in a ge-
neral way, by its special feature, alleging, wz.,
that its true type isto be found not in Aaron,
but Melchisedec. The essential import of the
statement is subsequently unfolded. Τάξις sig-
nifies neither order of succession (Schultz), nor
rank, but position, quality, mode, or kind, for —
which ch. vii. 15 has κατὰ τὴν ὁμοιότητα. ‘Him
whom God, in the words, ‘My Son art Thou,’
declares to be His world-ruling Anointed One, He
also, in His words, ‘Thou art a Priest,’ declares
to be an eternal Priest—two closely united and
kindred utterances of God’s prophetic word in
the Psalms’’ (DEt.).
Ver. 7. Who in the days of his flesh—
suffered.—The ὅς refers back to the subject
ὁ χριστός, to which the Aor. ἔμαθε belongs, and
of which the contemporaneous circumstances, or
the way and manner of learning, are denoted by
the Aor. Part. προσενέγκας and εἰσακουσθείς. The
phrase, ‘‘in the days of His flesh,” ὁ. 6., of His
-human life on earth, is contrasted with His per-
fected state, mentioned ver. 9, and belongs to
the main verb, ἔμαθεν. To ἔμαθεν answers éraber,
with an intended assonance. rom that which
(not in general: ‘‘by the fact that”) He suffered
(ἀπό with μανθάνω, as Matth. xi. 29: παρά, or ἐκ,
Matth. xxiv. 82 [Matth. xxiv. 82 has ἀπὸ τῆς
συκῆς, Which would be the more regular construc-
tion with things; παρά with persons, though the
usage is by no means inyariable—K.]) He learned
His (the Art. τήν being specific) obedience. To
put in parenthesis the clause, καίπερ---ὑπακοῆν,
and thus (with Abresch, Dind., Heinr., Steng.,
etc.) carry the d¢ over to ἐγένετο ag its first prin-
cipal verb, is totally inadmissible. For καίπερ
can never be constructed with a finite verb
which here would be ἔμαθε [. e., although, as
being a Son, He learned, ete., which would re-
quire εἰ καί, or some combination with ei]. But
neither is the clause, καίπερ ὧν υἱός, to be con-
nected, as by Chrys. and Theoph., with εἰσακουσ-
θείς. For the particle points to some apparent
inconsistency between the clause in which it
stands (although being a Son) and the main de-
claration with which it stands connected. Yet
no such inconsistency can be found between the
relation of Son and the fact of His being hearkened
to (rather the reverse), but it does seem inconsist-
ent with the leading thought of the period which
points to Jesus Christ’s humiliation and to His
possession as Man of the first requisite of a high-
priest, mentioned ver. 1-3 (just as wv. 5, 6, de-
clare His possession of that second requisite men-
tioned ver. 4). The ‘learning of obedience”’ is a
mark of humanity ; and even in this fact of the ac-
tual development of Jesus, would the actual state and
condition of the Son of God, have disclosed itself
But here the question is not of that actual con-
dition, viz., of Christ’s essential likeness to and
equality with humanity, by virtue of the incar-
nation. That matter has been previously dis-
posed of. The question is now of His fitness
for being a High-Priest, and this by virtue of
His sympathy with the weaknesses of men. The
emphasis, therefore, rests not on ἔμαθεν, learned
CHAP.
V. 4-10. 108
(Del.), but on the whole closely connected
phrase, ἔμαθεν ap’ dv ἔπαθεν.
Ver. 7. Offering up supplications—and
being hearkened to, ete.—With ixernpia (which
at Job xl. 20 is also connected with Nace ἔλαια
or ῥάβδος [or κλάδος], is originally to be supplied,
the word thus properly denoting by ellipsis the
olive branch, which was borne in the hands of a
suppliant who was imploring help or protection
[Sopu., Gd. Tyr., 1. 3]: whence arose then the sig-
nification of earnest entreaty==lkeaia, ἱκετεία. Itis
uncertain whether (Theophil., Β]., De W., Bisp.,
. etc.), we are to assume, in respect to the verbal
coloring of these clauses, a reference to Ps. xxii.
and cxvi. There certainly is none to the loud pray-
ing of the Jewish high-priest on the annual day
of atonement (Braun, Bohme, eéc.); most proba-
bly [I think certainly—K. ] reference is here made
to the prayer in Gethsemane, and reference in the
plural nouns to its successive repetitions. The
added clause, ‘‘ with strong outery ” (μετὰ κραυγῆς
ἰσχυρᾶς), leads Calv., Schultz, Stein, efc., to regard
the language as referring, along with these
prayers, to the loud crying of Jesus on the
cross; Cajetan, Este., Calov, and Strauss, refer the
whole exclusively to this latter, and Klee con-
fines it even to the loud outcry with which Jesus
died. These applications of the passage are by
no means (with De W.) to be regarded as un-
suited to the context,* they are rather very na-
tural, inasmuch as the struggling of Jesus with
that suffering of death which was inseparable
from His Messianic office, and which had long
been present to His thought, was not limited to
His agonizing supplications in Gethsemane; and
the two Aorist participles are not to be resolved
by after that, viz., after that He had offered, etc.,
(De W., Hofm.), but in that (viz., in that He of-
fered, or by offering). The words allude, how-
ever, preéminently, to the suffering in Gethse-
mane; and we have here, perhaps, given us, in
close accordance with the account of Luke xxii.
89-46, a scene of evangelical history resting
upon tradition, which has also found its way
even into the text of some recensions of Luke
himself. For according to Kpiphanius (Ancor.
81), the mention of tears is found ἐν τῷ κατὰ
᾿ς Λουκᾶν εὐαγγελίῳ ἐν'τοῖς ἀδιορθώτοις ἀντιγράφοις.
ἘΤΤῸ seems to me (with De Wette) that a reference of the
language to the sufferings and exclamations of Jesus on
the cross, would here be inconsistent with the purpose of
the writer. He is pointing out how our Lord had learned
“ obedience by prayers andsupplications to Him who was able
to save Him from death.” The ‘‘ obedience ” naturally has re-
ference to that which was the object of His crying and sup-
plication, and this is clearly intimated by the expression,
“to Him who was able to save Him from death.” The na-
tural implication of this language is, that He prayed to be
saved from death. Yet the request was refused Him, and
He exercised obedience in submitting resignedly to the will
of His Father, and going in obedience to that will to the
cross. Thus the prayer of Gethsemane: “If possible, let
this cup pass from me,” with the accompanying submission
of the whole matter to the will of His Father, and the sub-
sequent obedience in going to the cross, are here clearly
portrayed, while “the strong crying,” which is unmen-
tioned in the Gospel, is here added as a natural, and we
may add, almost necessary adjunct of the scene; for we
could scarcely conceive those agonizing prayers and the
bloody sweat, as unaccompanied by the loud outcry here
mentioned: and altogether the prayer, the cry, the sweat,
are probably parts of the evangelical tradition regarding
that critical scene in the life of our Lord. The death scene
on the cross took place when the Son had substantially
obeyed; the crisis was over, and Jesus had already accepted
His destiny.—K.].
Moreover, Luke xix. 41, and Jno. xi. 35, show
the Lord weeping; while again, on the other
hand, the ἀγωνία of Jesus in the garden (Luke
xxii. 44), is not without example in the record
of His life, Jno. xii. 27. We may imagine that
the picture here drawn sustains a relation to the
Gospel narrative like that which Hosea xii. 6
sustains to the wrestling of Jacob at the Jabbok,
Gen. xxxii, 26 (Bohme, Del.). Since elsewhere
in our Epistle (ix. 14; xi. 4), as in the classics,
προσφέρω is connected with the Dative, it is
most natural not to make (with Liin.) πρὸς τὸν
δυνάμενον σώζειν αὐτὸν ἐκ θανάτου dependent on the
verb, but on δεήσεις te καὶ ἱκετηρίας. The mere
expression σώζειν ἐκ θανάτου admits indifferently
of being referred to deliverance from peril of
death (Theod., Calv., Bengel, etc.) and to res-
cuing out of death itself (Cic., Calov, Este., etc.) ;
for which reason Michael., Β]., and others, unite ©
the two. [But most assuredly erroneously.
For what our Saviour prayed for, was not to be
snatched from death after He had experienced
it, but rescued from its impending approach.
It was to be saved from ‘‘that hour ”’—to be de-
livered from ‘‘drinking that cup "—to evade the
terrible scene whose black shadow was now
thrown over His soul, that He prayed, and this
was denied Him. Still, as His prayer was made
in entire resignation to His Father’s will, He
was ‘“‘hearkened to,” approved and accepted in
it, even though a literal compliance with it could
not be accorded to Him. He ‘was hearkened
to,” in that an angel was sent to strengthen
Him; in that His death was accepted in all its
atoning import, and in that He received the full
reward of His suffering; that agonizing prayer
being only an additional and fuller proof of the
depth of His temptations, and the completeness
of His resignation.—K.]. We cannot from this
decide in regard to the sense of the words Jesus
was heard ἀπὸ τῆς εὐλαβείας. We are hardly to
interpret this of His being freed from fear,
(Ambros., Grot., and many, following the Jtala
exauditus a metu), which Calvin and Schlichting
understand, of the odject of the fear, viz., death.
This interpretation would be allowed, indeed, by
the ἀπό, and, moreover, εὐλαβεία has, in fact, the
meaning of fear (Wisd. xvii. 8; 2 Mace. viii. 16).
It can, as appears from Sirach iv. 1, 3, pass over
into the signification of a fearful holding back,
and of shuddering at the contact and infliction
of the κρίμα ϑανάτου; whence Hofm. understands
it of Jesus’ recoiling from death; and Tholuck,
after Aretius, explains it of shrinking, shud-
dering, detrectatio, and reminds us of the εἰ
δυνατόν, if it is possible, of the prayer in Gethse-
mane. But εὐλαβεία means assuredly in general,
only thoughtfulness, precaution, foresight, the right
taking hold and grasping of a thing. Thus the
fundamental idea points not to fear of danger, but
to fear of injury, which, in the sphere of religion,
is conscientiousness in dealing with our relation to
God, and with the duties which spring from it.
Thus this word stands at Luke ii. 25; Acts ii. 5;
yili. 2; xxii. 12 (Lachm.); and so our author
uses it ch. xi. 7; xii. 28. For this reason we
should also prefer the rendering of Luther after
the Vulgate, pro sua reverentia ; and so with all the
Greek interpreters, Bl., Liin., Del., etc. The
preposition ἀπό points not to the object, but to the
108
THE EPISTLE TO THE HEBREWS.
ground of the hearing [1. ¢., not being hearkened
to so ag to be delivered from the thing feared:
but hearkened to from—in consequence of His
filial reverence]; and is used as at Luke xix. 3;
xxiii. 41; Acts xii. 14; xx. 9; xxii. 11.
{I have explained above the force of εἰσακου-
σθεὶς ἀπό correctly interpreted by the author
‘being hearkened to from, ἡ, e., in consequence
of his pious reverence.” He was hearkened to
none the less now than when as at John xi. He
said, “1 know that thou hearest me always.”
His prayer was couched in sucha perfect spirit
of resignation, that He was heard in it none the
less approvingly, notwithstanding that the spe-
cific thing prayed for was not, and could not be
granted. And it was only the most dreadful
suffering and temptation that could have wrung
out, even from the human weakness of the Sa-
viour (and even with this all important qualifi-
cation), the prayer, the granting of which would
of course have nullified the entire purpose of the
Saviour’s incarnation.—K. ].
Hofm. regards the offering of prayers and
tears as a sacrificial act, and places it, as stand-
ing connected with human weakness, in express
parallel with the προσφέρειν περὶ ἑαυτοῦ, which,
in the case of the high-priest, must, of necessity,
precede his bringing the offerings on behalf of
the congregation (of course with the distinction
which exists between the weakness of the sinful
high-priest, and that of the sinless Saviour).
But this idea, which Del. takes unnecessary
pains to refute, is expressly contradicted by the
passage vii. 27.
Ver. 9. And being perfected, etc.—The
ὑπακοὴ πίστεως, Acts vi. 7: Rom. i. 5, is the con-
dition of the attainment of salvation, of which
Christ, in His ὑπακοῇ, is the author to them that
obey Him. On both sides, alike in Saviour and
saved, the moral character of the relation is
strongly emphasized, and at the same time, the
πᾶσιν, to all, brings out the universality of the
design of this salvation, as the term edernal
(αἰώνιος), designates its nature, Isa. xlv. 17;
while its realization among men demands, on
the one side, the perfection of the life of Christ,
and on the other, the imitation of His life.
The connecting point of these ideas, lies in the
fact that Christ has not otherwise been perfected,
and elevated to the participation of Divine glory
on the throne of the Heavenly Majesty, than by
the voluntary offering of His life, morally per-
fected amidst temptations and sufferings. Thus
He has become not merely a priestly king, but a
high-priest after the order of Melchisedek, and as
such He is not so much prophetically designated
by God in Ps. cx. 4 (where we have barely
ἱερεύς), but solemnly greeted on His arriving at per-
fection, ag shown by the Aor. Part., προσαγορευ-
θείς, which expresses an act contemporaneous
with the éyévero. The author thus says that the
prophecy has been fulfilled, and so fulfilled that
yet a new feature, that of the High-Priesthood,
is to be conceived as jointly included (Hofm.).
[The reader will notice some verbal allusions
and contrasts in this passage, not unworthy of
attention. Christ prayed to Him who was able
to save (cdlecvy Him from a momentary death, —
for such a cwrnpia,—yet did not receive it, but
passing through it, became the author of an eer-
nal σωτηρία to His people. Again He submitted
to this death in ὑπακοή, obedience, to His Father’s
will, and thus became πᾶσι τοῖς ὑπακούουσιν αὐτῷ,
to all who obey Him, the author, etc. Thus the
saving from physical death which He prayed for,
is contrasted with the eternal saving which He
bestows on His people; and the obedience which
led Him to submit to that death, is paralleled
with the obedience which enables them to reap its
fruits in eternal salvation.—K. ].
DOCTRINAL AND ETHICAL.
1. For the legitimate exercise of an office,
personal fiiness, is not sufficient; there is de-
manded for it especially ἃ regular call, which has
its origin in God, and in times of disorder and
convulsion, receives and finds in God its reésta-
lishment. The modes of calling may therefore
be very various, and it is specially neces-
sary to distinguish the forms, which, in times of
great national convulsion, God has instituted for
‘promoting the objects of His kingdom, from those
which, in definite social relations and spheres
of life, are established by virtue of human laws,
on bebalf of right and justice, for the attainment
of specific ends.
2. That, however, under all circumstances, we
are to proceed in accordance with the Scripture,
and that, even in unwonted cases, God, as a
God of order, proceeds according to recognized
laws, and in harmony with His holy revelation,
is clear from the example of Jesus Christ, and the
relation of His high-priesthood to that of Aaron
and Melchisedek. All three are ordained of God
for definite periods and circumstances; and the
Holy Scripture discloses perfectly their mutual
relations, so far as they are important to the his-
tory of redemption. The Aaronic priesthood, with
its legal, hereditary succession and Levitical
character, is expressly designated as simply an
intervening and preparatory stage. The union
of the priestly and kingly offices in Melchisedee,
appearing as an insulated fact, and without the
precincts of the covenant people, is stripped of
its apparently purely accidental character, and
elevated toa type of that which, within the sphere
of the covenaut people, was, in the person of the
Messiah, to stand forth in closest connection
with the history of salvation. But Jesus, although
Son of God, has still, in no self-willed and arbi-
trary manner, taken this dignity to Himself, but
in the way which had been previously announced,
has been placed in it by the Father.
8. True preparation for an office which is to
subserve the honor of God and the salvation of
men, is acquired not by amplitude of knowledge
and of skill, but by learning of obedience, by which
the whole person is prepared to be a willing and
capable instrument for the Divine counsels. In
this way Jesus Himself has been perfected, and
for this reason draws all who believe in Him into
the fellowship of His conflicts and His victories,
of His sufferings and His blessedness.
4. The hardest thing to conceive is that the suf-
ferings of the pious, and among them again those
of the Son of God, lie within the sphere of the
Divine counsels, and possess a healing and saving
power. And the hardest thing to render is obe-
dience, which not only abides by and accomplishes
the will of God amidst sufferings, but in the suffer-
CHAP. V. 4-10.
107
ings themselves, shall perceive and prove the Divine
will as a will uf love, and to evince and maintain
the harmony of our personal will with the will of
God, by a free reception of the destined and allotted
suffering.
5. As principal auxiliaries in this conflict of
faith and suffering, we have given to us the cer-
tainty of the hearing of prayer, the consoling
assurance of our ultimate personal perfection, and
the power of communion with Jesus Christ. For
Christ is to us, not merely an example and pattern,
but to them that obey Him, He is the author of
eternal salvation, after having been Himself
perfected. His perfection refers, on the one hand,
to His office of high-priestly Mediator ; for, after
that He had become obedient unto the death of the
cross (Phil. ii. 8), He passed into His state of exal-
tation in which His merits should retain an ever-
lasting efficacy. But this perfection of His career,
dependent on the fulfilment of His calling, presup-
poses, onthe other hand, that complete unfolding of
His personal character, which was dependent upon
His actual humanity. Faith in the concrete
unity of the life of the God-man, requires the ap-
plication of the idea of development to His entire
personality, after the example of Luke ii. 52.
But faith in His sinlessness excludes every thought
of moral deficiency, and of a gradual triumph
over it by the process of development. His
learning of obedience, denotes not a transition
from disobedience to obedience, but the practical
power and depth of His personal experience of
that which is connected with human life.
HOMILETICAL AND PRACTICAL.
Christ is High-priest by virtue of His suffering
of death; He is-a high-priest forever after the
order of Melchisedec, by virtue of His exalta-
tion upon the throne of God.—The priesthood of
Christ is partly an office committed to Him, partly
a calling obtained and won upon the path of suf-
fering.—In accordance with a divine calling, we
are to deem no service, and no sacrifice too
heavy, and are in this to take Christ as our pat-
tern and our Aelper.—The school of suffering, in
which we learn obedience, is the longest and
severest; but is productive of the richest fruits.—
Our way to glory and eternal blessedness, leads
through suffering which God ordains after the
example, and through the help of Jesus Christ.—
No period of life is secure from suffering; no
rank and condition form a protection against. it ;
no virtue and no merit are secure against it; but
it serves to the children of God as a means of
discipline in piety, and aids in time to the perfect-
ing of our life for eternity.—Prayers and tears
are an aid to willing obedience.—Only those suf-
ferings which resemble Christ’s conflict of suffer-
ing, can comfort, purify and save.
SrarKe :—Observe how deeply Christ was hu-
miliated, how zealously He prayed, how obedient
He proved Himself. Do thon also learn from
Him, this zeal in prayer, this obedience in suf-
fering.—Our prayers and thanksgivings are also
offerings, yet not propitiatory ; but prayer and
thank-offerings, that we may evince our faith and
thankfulness of heart.—Jesus, since He was the
Son of God, and still took upon Himself suffer-
ings, to which he might undoubtedly have re-
mained superior, proves thus that He suffered
not from compulsion, but with the most perfect
willingness.—Christ renders those blessed who
are obedient to Him. No others become par-
takers of His salvation.—The offering of the
Lord Jesus on the tree of the cross is the grand
feature of the atonement made on our behalf,
and of all the glory connected therewith.
Rigen :—If in our human hearts there can
be wrought by’ the Spirit of God groanings which
are not to be uttered, oh, then, what prayers
must the Eternal Spirit, through whom our great
High-priest offered Himself to His God, have
called forth in Him: What sanctifying of God,
of His name, counsel and will; what justifying
of His judgments ; what a piercing to the depths
of His love; what appeal to His omnipotence;
what subjection to His sovereign decree; what
submission under all that was outwardly most
painful and ignominious, and what a tenacious
hold by hope on all that is most glorious, were
united, together in this prayer!—For this rea:
son was the suffering of Jesus so mighty to
expiate the sins of the whole world, because, in
His suffering He so justified, in the prayer of
His willing spirit, the judgment of God upon
sin, and yet was not to be drawn away from His
trust in Him who had placed Him in this office.
—Dread, fear, is the sharpest sting in suffering.
This the Saviour was unable to escape particu-
larly for the sake of needful sympathizing with
us. There He experienced how weak one might
be amidst entire willingness of spirit, so long as
one is in the flesh; now He knows also what it is
“to be heard.”—Jesus had already previously
evinced so much willing, joyful obedience in His
heroic course from the Father, through the
world, to the Father; but now He learned what
is the deepest element in all obedience, viz: that
in suffering two separate wills come into con-
flict with each other, of which the one must be
subjected to the other; the will of the flesh and
the will of the spirit.—Christ now devotes just
as much fidelity to the carrying out and perfect-
ing of our salvation, as He did formerly to the
obtaining of it.—Weakness of the flesh becomes
sinful when it would subdue the willingness of
the spirit; but if we cry to God in prayer, so
that we are heard and delivered fromit, it be-
comes the appropriate discipline under which
we learn and practice obedience.
Haun :—Christ knows from experience what
belongs to a happy emerging from trial and suf-
fering. Now He most sympathizingly pleads our
cause with His Father.—The will and calling of
the Father are clear from the fact; 1, that the
Father Himself, as it were, schooled His Son
thereto in the days of His flesh ; 2, that the Fa-
ther Himself perfected Him and made Him the
pledge and surety of our salvation.
Hevpner :—Tears are a sign of strong, fer-
vent, earnest prayer, and prayer a sign of the
holy nature of tears.—Christ must be to usa
consolation and a source of quickening that we
may not withdraw ourselves from the school of
God.—Sufferings lead to perfection, and pro-
duce the most blessed fruits.—None, least of all
the priest, should push himself forward into
ofice.—He who arrogates to himself honoris not
worthy of it.—The Divine call ensures an hon-
108 THE EPISTLE TO THE HEBREWS.
orable office.—Because God calls, we must serve |‘iness that he is able worthily to fulfil Eee a
—Christ is appointed of God; His dignity, His | valling.—He who pushes himself res a
right, are founded upon God’s ordination.—Thc | maturely is led by empty honor ; an o ate ic]
Divine Sonship of Christ was the first ground of | is administered in a Christian manner an spirit
His priestly dignity. To this God has borne| brings with it true honor. ᾿
witness in His word. Hepincer:—Personally tried, ready to be-
Srzin :—Called long since by the Father to be | lieve, willing to help; all these united thou hast
High-priest, the Son proves in His human low- |in thy Saviour.
PART SECOND.
Exaltation of Christ as the single Priestly King, the antitype of Melchisedec.
FIRST SECTION.
TRANSITION TO THIS DISCUSSION BY MEANS OF CENSURE, WARNING, CONSOLATION,
AND EXHORTATION.
1.
The readers are still deficient at the time in the right understanding of this typical relation.
CuaptTer V. 11-14.
11. Of whom [concerning which] we have many things to say, and hard to be uttered
12 [to be explained], seeing ye are [have become, γεγόνατε] dull of hearing; for when
[while] for [on account of] the time ye ought to be teachers ye [again] have need
that one teach you [again om.] which be [what are] the first principles of the oracles
of God; and are become such as have need of milk, and not of strong meat [solid food].
13 For every one that useth πε]: is unskilful [inexperienced] in the Word [doctrine] of
14 righteousness. for he is a babe; but strong meat [solid food] belongs to those that are
of full age [the mature, τελείων], even those [om. even those] who by reason of use
[habit, ἕξιν] have their senses exercised [disciplined] to discern [to distinguish] both
good and evil.
[Ver. 11.—mepi οὗ, concerning wwhom, referring to Christ, not Melchisedek; or, better, concerning which matter, viz.
Christ’s Melchisedek priesthood.—yuiv ὁ λόγος πολὺς Kai δυσερμηνευτός. our discourse is extended and hard to be clearly
ean set forth.—yeyovare, ye have become, not, are. The difference is important, as marking a lapse from a better
iritual state.
_ Ver. 12.—’Opetrovtes εἶναι, being bound, or under obligation to be=while ye ought to be—d.a τὸν χρόνον, on account of the
time, better than Eng. ver., viz.: “Jor the time,” which is awkward, if not olscure —maAw χρείαν, ye again have need: the
κάλιν clearly belongs to ἔχετε, not to the following διδάσκειν. For τινά or τίνα, vtz.: ‘of some one’s teaching you the first
pinerples, or “of our teaching you what are the first principles,’ see exegetical notes.—Kai οὐ στερεᾶς, καὶ is omitted by
ἡ ο. 17; Vulg., Copt., Orig., and by Sin.
Ver. 18.---ἄπειρος λόγου δικ., inexperienced, unskilled in respect of a discourse or doctrine of righteousness, 80 that he is
unable as a νήπιος to ΟΝ into and comprehend it.
. er, 14.---κιὰ τὴν ἔξιν, on account of habit.—yeyumvacpeva, disciplined, trained, exercised.—aicOynrypta.
tion, penises. —Cidapurcs diner ermine eT γεγυμνασμένα, disciplined, ἢ ητήρια, organs of percep
CHAP. V. 11-14.
109
EXEGETICAL AND CRITICAL.
Ver. 11. Concerning which we have
many things, etc.—The περὶ ov is not to be re-
ferred merely to Melchisedec (Pesh., Calv., and
the majority) or to Christ (Ec., Primas.), but to
the preceding declaration that Christ is a High-
Priest after the order of Melchisedec; and the
ov is to be taken, either with Liin. as masc., or
with Grot., e/c., as neut. Erasm. and Luther
translate, we might have, instead of have, contrary
to the tenor of the following part of the Epistle.
Alford still refers ov to Melchisedec. But there
is not the slightest ground for supposing that the
author felt any difficulty in making clear any
facts concerning Melchisedec, upon whom, in-
deed, he dwells very briefly, and without any
seeming consciousness of any thing specially dif-
ficult to understand in the accounts concerning
him. The difficulties regarding the person of
Melchisedec, are the result of a gratuitous mis-
apprehension of the strong statements of the
writer. The really difficult topicis either Christ as
High-Priest, or as Melchisedec-Priest, or, taking
the pronoun as neuter, the topic of Christ’s Melchi-
sedec priesthood.—K.]. Luther also overlooks
the γεγόνατε, ye have become. The dulness or
spiritual hardness of hearing of the readers is
not designated as a natural trait, but as the re-
sult of a retrogradation which has no apology in
their history and outward condition. Hence,
with respect to the topic about to be treated, the
author feels a difficulty in finding proper expres-
sion for the clear communication of that which,
in its subject matter, is so rich and various.
Ver. 12-14. Por when, on account of the
time, ye ought, efc.—Instead of becoming ca-
pable of teaching, the readers have become in
need of learning; and, indeed, to the extent that
they have fallen back to that infantile age which
requires milk, and have thus fallen into the dan-
ger of losing entirely their power of spiritual
discrimination. In vv. 18 and 14, the author
expands the figurative mode of expression which
he had employed at the close of ver. 12, and at
the same time justifies its import. He has the
readers in his eye, but the expressions are en-
tirely general. The generality, however, affects
only the form. Asa matter of fact, the condi-
tion of the readers is directly included and charac-
terized. Every one who receives his allotted
food in the form of milk, that is, finds himself in
the condition of a suckling, is inexperienced, not
merely in Christianity (Liin.), or in the specific
doctrine of justification by faith (Bl, Thol.,
Ebr.), or in the doctrine which leads to right-
eousness (Riehm, De W.), or in righteous, ὃ. 6.,
right-teaching discourse (Del.), so that the ca-
pacity of speaking in regard to spiritual things,
according to the law and pattern of truth, would
be wanting, but in the λόγος δικαιοσύνης of every
kind. This has its ground in the nature of a
νήπιος (Deut. iv. 89; Isa. vii. 16; Jonah iv. 11).
Solid nourishment, on the contrary, corres-
ponds to the nature and the wants of the mature,
who possess organs of perception (αἰσθητήρια) for
the distinguishing of what is wholesome and
what is pernicious, and these, indeed, as disci-
plined διὰ τὴν ἔξιν. “Ἑξις is the habitus, holding, or
state acquired by exercise, in its permanent cha-
racter or result, as skill, readiness, capucity. It
is doubtful whether we are to accentuate τίνα or
τινά. The latter was preferred among the an-
cients only by (Ec., then by Luth. and Calv.;
more recently by Béhme, Β]., Ebr., Liin., Bisp.,
Alford, etc. But the grammatical construction
does not demand this reading; rather the active
construction [as of dcdéoxeww=that one teach you}
apart from the doubtful reading, 1 Thes. iv. 9, is
frequent also in the classics (Win. p. 808, Madvig.
Synt. 3 148-50), and the connection rather favors
the other form; for the readers are not sunk to
such ignorance that somebody would be required
to instruct them again, like catechumens, in the
very first elements of Christianity; they have
rather but an imperfect and dulled apprehension,
so that they do not sufficiently distinguish what
are essential and incidental matters, what is fun-
damental, and what is secondary and derived;
and they have fallen into danger of forgetting and
denying the essential distinction between Chris-
tianity and Judaism.
(Alford, ingeniously enough, perhaps, but, I
think, with very slight ground of probability,
defends τινά, some one, as containing a sort of
subtle irony, as if the readers were ignorant of
that which any one was competent to explain.
Moll argues against this reading on the ground
that the readers had not sunk to that degree of
ignorance, that they required to be instructed
over again like catechumens in the elementary
principles of Christianity. Delitzsch regards
the τινά, thus accentuated, as simply feeble. This
objection need not, indeed, be pressed, and
this rendering gives us, perhaps, the easier con-
struction. The other, viz., that preferred by
Del., Moll, De Wette, is more difficult, but
more forcible: ‘need of [one’s] teaching
you what are the first principles,” ete. In this
case we might expect διδάσκεσθαι, being taught,
but the harshness of the form would be a suffi-
cient reason for the author’s avoiding it, and
preferring the not unallowable active. With this
reading, again it is doubtful whether we are to
explain τίνα as—roia, of what sort, which it easily
may be, or whether, with Moll, we are to regard
the writer as declaring that the readers have sunk
into a state of incompetency to discern between
capital and incidental, between fundamental and
secondary truths, and thus render it simply wdat,
which I prefer.—K. ].
The λόγια are not the words of the Old Testa-
ment, or of the prophets (Peirce, Steng., Day.
Schultz, etc.), but the declarations of the Chris-
tian revelation, whose fundamental elements
constitute the basis of instruction, and at the
same time contain its rudimentary principles.
The idea of rudiments contained in τὰ στοιχεῖα, is
heightened by the addition of τῆς ἀρχῆς (Calv.,
Lin.).
DOCTRINAL AND ETHICAL.
1. What in our condition as Christians we
have learned of Christianity, we are not to keep
for ourselves; but we are rather to be ready to
communicate Christian knowledge and our evan-
gelical experience, and to regard it as belonging
to our calling, not merely to render an account
of the ground of the hope which is in us, to him
110
THE EPISTLE TO THE HEBREWS.
who demands it, but to make known the evan-
gelical truth which aids our Christian life, and,
so far as is in us, in every direction remove
ignorance in spiritual things, and come to the
aid of the weak.
2. Among these things to be communicated,
there are found those which, on account of the
variety of relation in which they stand, or on
account of the depth of the thoughts which they
express, are hard to be made clear, and can only
with pains be brought within our apprehension.
This difficulty is, in certain matters, heightened
by the condition of the learners, and that even
to the degree tuat the continuous development
of the thoughts is obliged to be interrupted.
8. This state of things, however, does not ex-
empt him who is called to make the communica-
tion from the duty of seeking in other ways
points of contact by which he may promote their
fellowship, and may act directly on those who
may lag behind. In the place of doctrinal in-
struction, comes the anzious practical appeal,
which awakens the conscience, discloses the in-
ner ground of their sluggishness, and penetrates
to the very roots of their spiritual life. The
ethical element in teaching has its own intrinsic
efficacy.
4. Among those who are left behind are found,
along with those of feeble endowments and of
imperfect spiritual development, also those who
have gone back. These latter can all the less
dispense with special moral and religious cul-
ture, in that their backslidings have reference
not merely to knowledge, but even in this re-
spect have their ground in a decline of spiritual
life, and precisely for this reason generate and
diffuse not merely defective views and fragmen-
tary knowledge, but a confused conception and
a perilous dimness of vision regarding even the
fundamental principles of Christian truth.
δ. For this reason there is needed by the
teacher the gift of the discerning of spirits (1
Cor. xii. 10), wisdom even in withholding
instruction, and the art of rightly dividing the
word (1 Tim. i.7; 2 Tim. ii. 2). For this he
must himself persevere in the practice and disci-
pline of constant learning and prayer (Jas. i. 5);
that he may not only use law and Gospel sea-
sonably and in due order, but may also under-
etand how to furnish milk to the children and
solid food to the mature (1 Cor. iii. 2).
HOMILETICAL AND PRACTICAL.
Failure in fidelity begets failure in our expe-
rience in spiritual life; and failure in experience
produces failure in the understanding of the word
of God.—The important matter is, not how long
one has been a Christian, but how earnest he has
been in his Christian profession.—Without exer-
cise, there is not the needful progress either in
Christian knowledge or in Christian life. —There
is but one truth for those of riper age, and for
the immature; but there are different modes of
communicating and of apprehending it.—Inex-
perience in the doctrine of righteousness is the
worst ignorance: a. on account of its origin; ὁ.
on account of its consequences.
Srarke:—lIn the knowledge of salvation and
of Divine things, ‘we must increase daily, eack
according to his capacity.—The difficulty of some
things in Scripture lies not in the things them-
selves, but properly in the hearer or reader (2
Pet. iii. 16).—Preachers must sometimes address
their hearers even sternly, in order that they may
be aroused in their state of ignorance, and out
of their sluggishness.—The peculiarity and duty
of men in Christ is that they teach and advance
others, not only in respect of knowledge, by
words, but also in practice, by their edifying
example.—Oh! how many children of God con-
tinue like children under age in the very rudi-
ments of spiritual life.—Children, so soon as
they are capable of learning, must be brought to
the blessed knowledge of the Gospel; the more
advanced they are in years, so much the more
should they be advanced also in knowledge;
otherwise their age becomes a reproach to
them.—Search, and inquire: what is still want-
ing tome? Thou wilt find that thou art still de-
ficient in many things. Goon; make progress
during thy life in learning and discipline, 1
Thess. iv. 1, 10.—Since disciplined spiritual
senses are demanded for the discrimination of
good and evil, and these are found only with the
regenerate, no unconverted man can make the
true spiritual distinction between good and evil,
although, according to his literal knowledge, he
may speak very fluently regarding it.
Riecer:—The more spiritual a thing is in its
nature, with the more difficulty does it find an
entrance, so long as the unspiritual and ungodly
nature which has so deeply penetrated our be-
ing, still so greatly preponderates.—He who does
not cause every thing to take effect with himself
for his strengthening and growth in the inner
man, but overloads himself in many things
merely with fragmentary knowledge, will at last
so entangle himself that he will no longer know
any thing as he ought to know it.—Milk itself
may be gradually transformed into stronger
food.—The chief confusion arises from the fact
that every one so easily exaggerates that which
meets his fancy, and is so sluggish toward that
which is fitted to introduce him into the true
middle path.
Hann:—Great truths demand also a certain
spiritual age and disciplined senses.—If one does
not correctly understand a thing, let him first
seek the fault in himself, and administer proper
self-rebuke.
Hzusyer:—The riches of Christianity are in-
exhaustible; the progress of the learners fre-
quently falls short of our expectation.—The Bi-
ble Christianity gives various spiritual nourish-
ment. In the contemplation of Christian know-
ledge there are different stages of maturity, dif-
ferent powers and susceptibilities. We must
strive for the highest reach of Christian maturity
and power.
Srrinnorer:—If we have trodden the paths
of conversion, and, from a general knowledge,
have known and apprehended the salvation of
Jesus for our fainting soul, and have thus been
taught to hold Jesus dearer than all things else,
then it becomes preéminently important for daily
growth in spiritual life, for a more thorough
grounding in our fellowship with Jesus, for daily
food for the spirit, that we search more closely
CHAP. VI. 1-3.
111
and more profoundly into the knowledge of
Jesus.
must be thought through, and lived through, by
each one in his own way. Thus we become
Fricks:—What we have apprehended in faith | strong.
II.
Hence the summons to the readers to strive after Christian maturity and perfection.
Cuaprer VI. 1-3.
Therefore leaving the principles of the doctrine of Christ, let us go on [let us hasten
on, φερώμεθα] unto perfection: not laying again the [a] foundation of repentance from
2 dead works, and of faith toward God, Of the doctrine of baptisms and of laying on
3 of hands, and of resurrection of the dead and of [om. of] eternal judgment. And this
will we [or, let us] do, if [provided that, ἐάνπερ] God permit.
__ 1 Ver. 3.—Instead of ποιήσομεν, we are to read ποιήσωμεν after A.C. Ὁ. E., 23, 31, 39. The Ind., however, is found in
Sin. [in Cod. Vat., and is retained by Tisch. The meaning is good with either reading; in my opinion, equally good or
better with ποιήσομεν .---Ἐ.1.
Ver. 1.--φερώμεθα, let us hasten onward, speed forward.
er. 3.—édvmep, precisely {f=provided that.—K.].
EXEGETICAL AND CRITICAL.
Ver. 1. Wherefore leaving the first
principles, efc. (Lit. the doctrine of the begin-
ning of Christ).—Taken grammatically, it is com-
monly considered that these words may with
about equal propriety be regarded either as the
declaration of the author respecting his purpose,
leaving behind him the elementary doctrine of
Christ, to advance to perfection in his teaching
(Erasmus, Luth., Grot., De W., Thol., Bisp., etc.),
or 88 a summons to the readers, himself included
along with them, to strive after their subjective
perfection (Chrys., Liin., eéc.).*—The latter view,
however, is decidedly favored by the form of
the sentence, connected as it is by διό, as an im-
mediate deduction from the preceding; by the
fact that τελειότης retains thus the sense which
has been just previously assigned to it; and
finally the declaration in ver. 4 ff.—The contents,
however, of the participial clauses (not laying
again the foundation, etc.) might warrant the
supposition that the plurals (καταβαλλόμενοι, etc.)
* (Some, however, as Owen and Delitzsch, conceive it pos-
sible to unite both meanings. ΤῸ these also Alford partially
attaches himself, considering “that on the one hand,
θεμέλιον καταβαλλόμενοι can hardly be properly said of any
but a teacher ; and on the other, ver. 4 ff., ἀδύνατον γάρ, etc.,
must necessarily have a general reference of warning to the
readers —The whole, then, is a συγκατάβασις of the writer
to his readers. He, with his work of teaching, comes down
to their level of learning, and regards that teaching and
learning as all one work going on together: himself and
them as bound up in one progress. Thus best may we ex-
plain the expressions which oscillate between writer and
readers.” So Alford. While holding clearly that the main
tenor of the passage has reference to the spiritual progress
of the hearers, and that the general urbanity of the writer
would be sufficient to account for the first person plur., and
while also conceiving that καταβαλλόμενοι θεμέλιου may re-
fer not inaptly to the readers, I yet concur with Alf. in
finding a little coloring in this phrase drawn from his posi-
tion as teacher.—K.]. 30
have here mainly reference to the author, for
which reason Del. and Riehm unite both ideas,
regarding the plural of the principal verb as
having unquestionably acommon reference. The
φέρεσθαι denotes a movement toward the goal un-
der a rapid and impetuous guidance. The geni-
tive τοῦ χριστοῦ depends not upon ἀρχῆς, but
upon λόγον, which latter word is more exactly
defined by τῆς ἀρχῆς.
Not laying again a foundation, etc.
—those portions of doctrine are here com-
monly supposed to be referred to, which seem to
have constituted the catechetical instructions of
the early Church. Some old expositors even un-
derstand the words ἐπὶ ϑεόν directly of Christ, in
order to include the indispensable cardinal doc-
trine of faith in Christ, and appeal in support
of their view to Rom. ix. 6; while others main-
tain that Christian faith, as such, is of course
taken for granted, and needs, therefore, no spe-
cial mention. There is even an American sect
that regards precisely the six articles here
named as the proper cardinal doctrines of Chris-
tianity. With a correct perception of the incon-
gruity of the whole passage as thus interpreted,
Ebrard proposes to go back to the original signi-
fication of καταβάλλειν, to cast down, overthrow,
which is also adopted by the Itala, and to take
πάλιν in ἃ privative or reversing sense, as Gal.
iv. 9; Acts xviii. 21, explaining the absence
of the article before ϑεμέλιον, partly from its
frequent omission in our Epistle, partly from
the fact that it is sufficiently explained by the
accompanying Genitives. But this artificial re-
sort to an unnatural interpretation is totally
unnecessary. For here first, 1, the author is not
speaking of specifically Christian doctrine, but
of those which the Jews had in common with the-
Christians (Beng., Thol., efc.), and in which the
distinctive Christian features might easily be
112
THE EPISTLE TO THE HEBREWS.
lost sight of, if those purely elementary and
fundamental principles of doctrine were held as
if ultimate and final. In the second place, 2, the
question is not of fundamental articles of Christian
doctrine, but of such fundamental points as must
be presupposed in the case of the readers. And
finally, 3, the question is not ezelusively of doc-
trine, but primarily of repentance and conversion
from dead works, and of that turning to the
living God which corresponds to this act. This
is the basis on which the readers are so to ad-
vance that they shall not always be laying foun-
dations anew; but on the foundation already
laid be brought on their part to Christian per-
fection as well in character and in action (Chrys.,
(c., etc.) as in intellectual ripeness and ma-
turity. The works are called dead, not because,
as sinful works, they produce death (Schlicht.,
Liin., Bisp., etc.), or defile like corpses (Michae-
lis), but because, as works of a man who stands
in no right relation to the living God, they can
neither express nor give life. [Perhaps, consi-
dering the character of the readers, these again
may be the dead works of the Jewish law.—K. ].
Ver. 2. Of the doctrine of baptisms, etc.—
Beng., Michael., Winer, De Wette make διδαχῆς
dependent on βαπτισμῶν, und refer it to those
“teaching baptisms,” which, by the instructions
that were connected with them, were distin-
guished from the purely legal lustrations of the
Jews. The mere order of the words does not
decide the question; for, as Thol. has shown,
there are not unfrequently found with the
Greeks, for the sake, not merely of emphasis,
but of euphony, precisely such inverted con-
structions as that here assumed by the majority of
commentators, who make not merely βαπτισμῶν
and ἐπιϑέσεως χειρῶν, but also ἀναστάσεως and
κρίματος dependent on διδαχῆς. And this is de-
eidedly required by the eonnection. Instruc-
tions in regard to such rites and doctrines as
are elementary to the Christian, and, while they
are found also in Judaism, have received from
Christianity a specific import and character, and
these must have been clear to Hebrews con-
verted to Christianity, must not be always
needed afresh by the readers (comp. ch. ix. 10).
Thus also is explained the plural βαπτισμῶν ;
for βαπτισμός is a comprehensive term, which at
ch. ix. 10; Mark vii. 8, denotes the Jewish
washing, and in Josspu. Jud. Antt. xviii. 6, 2
denotes the baptism of John, while the specifi-
cally Christian baptism is in the New Testament
always:called βάπτισμα. The interpreters who
suppose the author to refer specially to this lat-
ter baptism, explain the plural either of outward
and inward baptism (Grot., Bald., Braun, Reuss)
or of the different acts of baptism (Calov), or of
triple immersion (De W.), or of the threefold
baptism, fluminis, flaminis, sanguinis (Thomas
Aquinas). Some (as Bald. and Brochm.) refer
the laying on of hands especially to ordination;
the majority to the laying on of hands immedi-
ately connected with baptism, which, after the
third century, was, in connection with the
chrism, elevated tothe independent act of con-
firmation. But why should we not refer the
term to setting apart or dedication in general?
Alike the import and the rythmical structure of
this period are.opposed to the view mentioned as
early as Gic., that ἃ comma is to be placed after
βαπτισμῶν, διδαχῆς to be taken separately as
coordinate with βαπτισμῶν, and, like this word,
dependent on ϑεμέλιον; and that these we are te
understand by the words catechetical instruction,
which in the earliest times was frequently im-
parted only after baptism. And it is equally
inadmissible, with Gennadius and Klee, to make
even the Genitives μετανοίας and πίστεως de-
pendent on διδαχῆς; or, with Calvin, to put in
parenthesis the words βαπτισμῶν--- χειρῶν. Fi-
nally, there is no reason for referring, with Est.,
Schlicht., and others, the ἀνάστασις exclusively
to the pious, the κρίμα exclusively to the un-
godly.
Ver. 8. And this let us do, etc.—The de-
monstrative τοῦτο is referred by Grot., Limb.,
Seml., Storr, etc. (retaining the reading ποιήσομεν
as Indicative future) to ϑεμέλιον καταβάλλειν, and
they then take xai=also, as implying that the
author will undertake this work of laying foun-
dations so soon as God will allow him to come in
person to the Hebrews. The majority, however,
rightly refer it to φερώμεθα as the finite verb of
the preceding sentence; yet with this difference,
that according to some the author would seem to
be expressing the purpose to proceed now, if
permitted, to unfold the deeper meaning of the
doctrine of righteousness (λόγον δικαιοσύνης), while,
according to others, who take the ποιήσωμεν
communicatively (ἰ. e., a8 embracing the author
with his readers), he is exhorting them to ad-
vance to the desired Christian perfection. This
latter view accords with the connection, The
conditional clause (provided that—édvmep, ete.)
points to the possibility of a falling away, which
would absolutely exclude the progress referred
to. It is not made a matter of direct statement,
whether in fact such persons are found in the
Church. But it lays upon each individual the
duty of self-examination. This intimation is in
keeping with the rebuking and warning tone of
the section which is lost sight of by Abresch
and De Wette.
DOCTRINAL AND ETHICAL.
1. The goal of Christian development is perfec-
tion. For the attainment of this goal a striving
is required, which rests upon reliable fownda-
tions, and is rightly directed by the word of
sound doctrine, and by the supervision and discip-
line of church fellowship.
2. That which lies at the basis is not. the doc-
trine of Divine things, but a personal entrance on
the way of salvation by turning away from dead
works (that is, works which contain in them-
selves no life from God), and a turning in faith
to the only true and living God of Revelation
and Redemption. With this personal entrance
on the path of salvation, commences not merely
the preaching of John the Baptist and of Jesus
Christ in the history of the Gospel (Mark i. 15;
Matt. iii. 2; iv. 17; Acts xx. 21); but also the
influence of the Word of God on the hearts of
men.
ὃ. The kiving power and reality of such a com-
mencement is incompatible with a simple stand~
ing still amidst the very rudiments of Christian
life and knowledge, and excludes the bare repe-
CHAP. VI. 4-8.
113
tition of those fundamental acts which inaugu-
rate the commencement as such; but at once
urges us to, and fits us for, the confirming and
unfolding of the new relation to God, which that
foundation has secured for us, Phil. iii. 14.
4. Repentance and faith must daily testify
their existence in the life of the Christian, inas-
much as he has not yet reached the goal of per-
fection, but is tending toward it. They have,
however, a different significance, according as
they are fundamental acts preceding and condi-
tioning regeneration, and according as they be-
long to daily Christian Renewal.
5. The very elementary doctrine of Christ has
to do with sacramental rites and eschatological
facts, and, consequently, even elementary in-
struction in Christianity must be complete in the
articles of doctrine, and leave no gap to be filled
up in the capital points. But he who would re-
strict himself to the rudiments, and allow him-
self 6 deal only with them, not only deprives
himself of deeper insight and of richer know-
ledge, but also puts himself into antagonism with
the legitimate and fully authorized demand of
progressive Christian life.
HOMILETICAL AND PRACTICAL.
Life and doctrine have in Christianity a very
noteworthy reciprocal influence.—On the foun-
dation which has been laid we must, so far as
God allows it, proceed onward to perfection.—He
who has not thoroughly turned himself to God
will hardly get on well even with the elementary
doctrine of Christ.—Confidence in the patience
and goodness of God must not render us negli-
gent in striving after perfection.—There is a
neglect in the means of grace for the further-
ance of the Christian life, which cannot be made
good, but brings with it apostasy and Divine
judgment.
Starxe:—It is a sad sign of a great decline
in Christianity, that there are so few who lay ἃ
right foundation in their knowledge, and are zea-
lous to make further progress therein.— Where
God does not aid us with His grace we can ac-
complish nothing rightly.—They are bad Chris-
tians, or rather they are no Christians, who
know not the ground of the Christian religion.
Rizcer :—The bold determination: We will
go on to perfection! must still rejoice every one
who has but ἃ slight knowledge of what is en-
trusted to us in the Gospel.—We may often now
still experience that we have not the same power
over one portion of the treasures of the know-
ledge of God, as over another, and not the same
power at one time as at another.
Hann :—The realm of truth is very wide.
We must not, therefore, stand still, but go on to
perfection.
Hevusner:—There is a distinction between
Christian doctrines, not, however, in respect of
importance, as essential and unessential—for no
such doctrine have Jesus and the Apostles de-
livered to us—but as elementary or properly
foundation doctrines, and doctrines built upon
them, and of still profounder character. There
is thus a distinction of order, of connection, and
of comprehensibleness.
HepincER :—It is well for many to advance
slowly in the knowledge of doctrine, that they
may be all the richer in sincere and simple-
minded action,
III.
For it is impossible to bring back to a state of grace those who, after experiencing the gracious
power of Christianity, have fallen back from it.
Cuapter VI. 4-8.
4 For it is impossible for [in respect to] those who were once enlightenea, and have
5 tasted of the heavenly gift, and were [been] made partakers of the Holy Ghost, and
have tasted the good word of God [a precious word of God] and the powers of the
6 world to come, if they shall fall away [and have fallen away, tapazeodvras] to renew
them again unto repentance, seeing they crucify [while crucifying] to themselves the
7 Son of God afresh, and put [putting] him to an open shame.
For the earth [land] which
drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them
[useful herbs for those] by [for the sake of ] whom it is dressed [cultivated], receiveth
8 [shareth μεταλαμβάνει]
blessing from God ; but that which beareth [but when bear-
ing] thorns and briers [thistles] [it] is rejected [reprobated, ἀδόχιμος and is nigh unto
cursing, whose end is to be burned.
[Ver. 4.--τοὺς ἅπαξ φωτισθέντας, those who were once for all (not at one time, or Sormerly) illuminated.
Ver. δ.--καλὸν γευσαμένους θεοῦ ῥῆμα, tasted an excellent or precious utterance of God.
114
THE EPISTLE TO THE HEBREWS.
Vor. 6.—xai παραπεσόντας, and fell aside or fell away; παρά, nearly as ch. ii. 1
again, or over again, πάλιν, not pleonastic (as Grot.) but jnudicates a second renewing,
(Alf. and Moll.,)—eis μετ.
—avacravpourtas, while they are renailing to the cross, crucifying afresh: suc.
narily implied in ἀνακαινίζειν, but simply renewing.
Participle.
Ver. 7.—I'9 ἡ πιοῦσα, Earth or Land which drank (Aor. Part.) :
coming on and remaining on.—tixtovoa, and is bearing, apparently connecte'
muovca—which drank and is producing. We might expect τίκτουσα μέν---ἐκῷ :
Observe the lzfe implied in πιοῦσα, τίκτουσα, μεταλαμβάνει,---δι'
Rec. Ver. receiveth, misses
idiomatic and elegant. ἐπ
Eng. Ver. by τυλοην---μεταλαμβάνει, shareth in, participateth.
it were δέχεται, λαμβάνει).
Ver. 8.---ὀἐκφέρουσα δέ, but while bringing forth, joined to its noun γῆ predicativ
attributively—rpiBddrovs rendered Matt. vii. 16: Gen. iii. 18, thistles.
-πάλιν ἀνακαινίζειν, to renew back
which is not necessarily nor ordi-
into repentance with Eng. Ver. Moll, etc.,
hh the force of the ava and the present
—én’ αὐτῆς upon tt pregnant Gen. with verb of motion
ze “i Τοῖς by καί 80 as to be coordinated with
φέρουσα δέ (Alf.) which would be more
obs, for the suke of whom, nut as
the special force of the word (as if
ely, while τίκτουσα with ἡ is united to it
So Moll: Disteln.—addxtmos again a term of life,
reprobated. See Rom. i. 28; Heb. xii. 17, ἀπεδοκιμάσθη, was reprobated, discarded.—K].
EXEGETICAL AND CRITICAL.
Ver. 4. For it is impossible, etc.—The γάρ
refers neither to the conditional clause immedi-
ately preceding [Abresch], nor to the clause μὴ
πάλιν ϑεμέλιον καταβαλλόμενο, ver. 1 (De Wette
after the earlier interpp.), nor to both together
(Schlicht.); but to the leading exhortation of
ver. 8, τοῦτο ποιήσωμεν, which looks back to the
exhortation (ver. 1) to strive after perfection.
To weaken down the ἀδύνατον into perdifficile
(Jerome, Erasm., Zwingle, etc.) under the plea
of a rhetorical exaggeration, is purely arbitrary.
Neither are we to supply rap’ ἀνϑρώποις accord-
ing to Matth. xix. 26 (Ambrose, Limb., Beng.,
Heubn., efc.). The object of the author is pre-
cisely this: to set before the eyes of the readers
the whole magnitude of the danger, and the fear-
ful import and gravity of the crisis to which they
have come.
Once enlightened.—The patristic inter-
preters aimed chiefly to oppose the Monta-
nists and Novatians, who sought by this passage
to justify their refusal to readmit to the Church
those who had backslidden. These patristic ex-
positors, and after them Thom. Aquinas, Este,
Corn. a Lapide, Michael., Ernesti, ete., take
φωτίζειν in the sense in which it is employed by
Justin Martyr (Apol. i. 62, 65), viz., of baptism.
They sought, then, to show that the author is
not speaking here of regeneration in the nar-
rower sense, but of reception into the Christian
community by means of baptism; and that thus
only the repetition of baptism upon the re-
admission of those who had deeply fallen, is
declared inadmissible. But the context, and
the use of the word, (ch. x. 32), show that the
word here denotes spiritual enlightenment ef-
fected through the preaching of the Gospel
(comp. Johni. 9; Eph. iii. 9; Ps. xxxvi. 10).
The ἁπαξ stands in contrast with πάλιν, ver. 6.
Men pass the turning point from darkness to
light (Eph. v. 14) only once; the change can
never occur again (Del.).
Have tasted the heavenly gift.—By this
heavenly gift many interpreters, with Primas.,
understand the Lord’s Supper; others, with
Chrys., justifying grace, or forgiveness of sin;
some, with Grotius, the peace of mind, which
it engenders; many, with Calmet, the Holy Spi-
rit, or with Seb. Schmidt, and Bengel, the
person of Jesus Christ. Abresch and Bleek un-
derstand the above-mentioned illumination or
the heavenly light which produces this illumina-
tion; Morus and others, the Christian religion
or the Gospel. Tholuck, however, and the more
tecent interpreters, declare themselves, with
good reason against every special interpretation,
pointing to 2 Cor. x. 15, where salvation in
Christ is called ‘‘the unspeakable gift” of grace,
and laying stress, partly on the close connection
of this clause with the preceding, made by the
particle re, and partly on the emphatic position
of γευσαμένους at the beginning of the clause.
The connection and object of the passage re-
quire that we take this latter word according to
rabbinical usage, just as at ch. ii. 9, in the Sense
of practical experience, by actual personal ap-
propriation and enjoyment. The construction
with the Gen. (instead of the Accus. as at ver. 5)
does not warrant the interpretation made in the
interests of Calvinism, of a mere tasting with
the tip of the tongue. The former construction
is Greek—the latter Hellenistic. Perhaps it
may also be said that the choice of the former
construction was dictated by the idea of an en-
yjoyment out of the fulness of those heavenly
riches of grace which were designed for, and
proffered to, the collective body, while the second
construction points to the idea ‘that the good
word of God has been, as it were, the daily
bread of the persons whom the language de-
scribes” (Del.).
Ver. 5. The precious word of God, and
the powers of the world to come.—Many
interpreters regard, with Chrys. and Primas.,
the first expression merely as a description of
the Gospel generally; Calvin and Braun regard
it at least as placed in contrast with the judicial
rigor of the Mosaic law. The majority, how-
ever, referring to Josh. xxi. 48; Zech. i. 18, and
similar passages find in it a special reference to
the divine promises of a blessed future, and to
peaceful rest in the Land of Promise. The world ἢ
to come (αἰὼν μέλλων) stands in the same sense as
ch. ii. δ, μέλλουσα οἰκουμένη, and the “powers”
(δυνάμεις) of that world are those mentioned chap.
ii. 4. And thus too narrow is the reference, on
the one hand, to the foretaste of future glory
(Primas., Bohme, εἰς.), and, on the other, to the
miraculous acts of the Apostles that have been
witnessed by believers, or experienced in their
own persons (Wittich, Braun, efc.).
Ver. 6. And have fallen away.— The
author has not in mind particular gross or con-
scious sins, as Luther erroneously supposed, and
hence took offence at the passage. He has
rather in view apostasy from the recognized and
experienced iruth of salvation, as a sin closely
allied to the sin against the Holy Ghost. The
Aor. particip. points to the fact that this break-
ing off from all fellowship with Christ is a single
and once for all accomplished act; while the
following Present Participles express the condi-
tion which follows upon this falling away, cha-
CHAP. VI. 4-8.
115
racterizing its state alike of utter hopelessness
and self-condemnation. [As to the question
of the moral condition of the persons here
described, I shall add but little. The ques-
tion had probably hardly presented itself at
this time as a distinct point of Christian doc-
trine, whether a regenerated person could fall
away. One thing was certain, viz., that the
Christian profession and the actual Christian
character of the members of the church did not
take them out of the category of free moral agents,
who stood personally responsible for their perse-
verance and steadfastness in their Christian
profession, and who were, therefore, to be ap-
pealed to by every consideration which could
address itself to persons who, under God, held
their destiny in their own keeping. It was also
equally certain that their salvation depended on
their perseverance; that he, and he only, who
held out to the end, would be saved, and this was
equally true whether we adopt the supposition
that they actually could apostatize from a state
of grace, or whether their apostasy only proved
that they had never been in a regenerated state.
In either case the mode of spiritual treatment
was the same. None could look behind the cur-
tain into the volume of the divine decrees; and
the only practical test of the reality of one’s
Christianity, and the only assurance of his sal-
vation, was his holding on to the end. As a doc-
trinal question, therefore, it was totally unne-
cessary that it should be raised and decided.
Meantime another thing was equally certain,
because lying in the very nature of the case.
Tf a person who had partaken of the grace of
Christ, and been born again by the power of the
Holy Spirit, and sanctified by the blood of Jesus,
did fall away, and turn his back completely on
all these gracious agencies, and these highest and
jinal means of salvation, his case was hopeless.
There was no more sacrifice for sin. He had
exhausted all the provisions of Divine love and
compassion, and henceforth nothing remained
to him but a fearful looking for of inevitable
judgment. If, then, this and like passages in
Hebrews do teach the possibility of falling from
grace, they teach, in like manner, the impossibi-
lity of restoration to it. The saint who has once
apostatized, has apostatized forever. Meantime,
the case is only put hypothetically. There is
not, so far as I am aware, a distinct declaration
that such a falling away does actually occur;
but only a declaration, if it should occur, what
in the nature of the case must be the inevitable
consequence. And I cannot forbear adding, that
in my judgment, the tenor of many passages of
the New Testament is decidedly against the ac-
tual possibility of such apostasy, and that the ad-
mission of the doctrine would revolutionize the
whole orthodox conception of the New Testament
system of salvation.—K. ].
To renew them again unto repentance.
—The position of πάλιν forbids our connecting
it with παραπεσόντας (Heinr. etc.); nor need we
with Grot. regard it as pleonastic inits connection
with ἀνακαινίζειν. For avé in composition does
not necessarily denote a return into a previous
state, but may regard the action as commencing
(with the kindred meaning of springing up). Thus
ἄνακαινίζειν, ἀνακαινοῦν; particularly may denote
the inauguration of a new state of things, and,
referring to man’s transfer from his old state,
imply his being brought up back into a higher
life, Rom. xii. 2; 2 Cor. iv. 16; Col. iii. 10. Re-
pentance (μετάνοια) appears here not as the means
(Chrys., Corn. a Lapide, etc.), but as the result
and state of renewal. ᾿Ανακαινίζειν is properly
to be renewing, to endeavor to renew. Some, there-
fore, (as Ambrose, Beng., Heubner, etc.), would
‘find in the active voice ground for restricting the
statement to the efforts of men, for the conversion
of others, leaving their renewal still among the
things which are possible with God (Matt. xix. 26).
But the fact that alike here vv. 7, 8, and sub-
sequently ch. x. 26 Ε΄. special emphasis is laid
on the judicial and retributive judgment of God,
forbids such a limitation. Thus, undoubtedly,
the active formis neither to be confounded
with the Pass. (Vulg., Calv., efc.), nor to be
taken reflexively—to renew oneself (Orig., Erasm.,
Lapide, etc). But the active is explained from
a reference to the employment in the church of
the ordinary means of grace.
While crucifying for themselves the
Son of God afresh.—With the Greeks dva-
σταυροῦν means only to nail to the cross ; but even
the Greek expositors find here expressed in avd,
the natural and appropriate idea of repetition.
The ἑαυτοῖς is by many expositors erroneously
rendered (with (Hc. and Calv.), so far as in them
lies ; and by Heinrichs each for himself. Schultz
takes it as Dat. of the instrument—by themselves.
More natural would be the Dat. loc. (Beng., Ab-
resch, Thol.), according to which the apostates
place themselves on the same platform and level
with the unbelieving Jews; but better than
either, it may be taken as the Dat. commodi ; not,
however, in the sense of Klee, and Stengel, wz.,
for their own satisfaction and for the gratifica-
tion.of their hardened heart, but rather as the
Dat. incommodi, viz., for their own destruction,
(Vatabl., BL, Liin., Del). [With Alf. I regard
this last meaning of ‘in perniciem” as too
strong, and as carrying that which lies in the
nature and necessities of the case, into the gram-
matical relation of the word. It is I think sim-
ply the Dat. commodi—expressing that which is
done for, with reference to themselves, and the ques-
tion of the consequences, whether destruction or
otherwise, is not to be found in the relation it-
self. Wordsworth explains artificially crucify-
ing ‘‘not to him, for he is impassable; but to
themselves and to their own perdition.”—K].
Ver. 7._For the sake of whom.—Av? οὖς
ig erroneously referred by the Vulg., Erasm.,
Luth., Calv., efc., to those who cultivate the land
[so our Eng. Ver.]. It in fact refers to the pos-
sessors, to whose benefit the cultivating is to in-
ure. We have rendered τὸν én’ αὐτῆς ἐρχόμενον
by the perfect, has come upon it; because ἐπί
with the Gen. used with verbs of snotion, includes
also the subsequent remaining in that state.-—
(Win. Gr. 6 Ed. p. 336). ᾿
Ver. 8.—Whose end is for burning.—The
relation of the words ἧς τὸ τέλος εἰς καῦσιν to the
immediately preceding κατάρας, curse, [viz., the
end of which curse] is that which most imme-
diately forces itself upon the reader, Camerar.,
Abr., Heinr., BI.), yet the majority of expositors,
since Chrys. have referred the phrase back to
116
THE EPISTLE TO THE HEBREWS.
the main subject of the clause, making it de-
clare not the end of the curse, but the end of the
land (y#¢)—a construction which is certainly pos-
sible. At all events the allusion is undoubtedly
to a consuming with brimstone and salt (Deut.
xxix. 22; Is. xxxiv. 9) by which the land is con-
demned to utter sterility and uselessness. Some,
in adyocacy of the ἀποκατάστασις, have endea-
vored to draw from it the opposite doctrine, and
find in the passage such a burning up of weeds
and noxious vegetation as should cleanse the
ground and restore its fertility (so Schlicht. etc.) ;
but no explanation could be more totally alien
from the context.
DOCTRINAL AND ETHICAL.
We may imagine ἃ man’s reaching a state of
abandonment and moral corruption from which
no deliverancesis possible, and which draws after
itself inevitably eternal damnation. All endea-
yors to banish this thought from our passage do
violence to the words, and spring from theore-
tical prejudices against the truth which is here
advanced, and which also receives ch. x. 26 ff. ἃ
more full elucidation. It is not, however, said
that this condition has in the case of any one
already taken place. The reader is only warned,
but this in the most startling manner, against
sinking into this state as one that threatens him.
2. This condition does not precede regenera-
tion, but necessarily presupposes it; yet not
in the broader sense in which regeneration’ de-
notes the forgiveness of sing and a transfer into
the condition of the children of God, but in the
narrower sense which at the same time includes
subsequentem renovationem (Form, Concord. ILI.
19; Jonn Geruann, Loc. Theol., tom. VIII).
8. The possibility of such an inexcusable and
consciously guilty falling off from Christ, and
which involves a complete falling away from the
gracious state, is presupposed by the Lord Jesus
Himself, not indeed Luke xxii. 31ff., yet cer-
tainly John xv. 1 ff. and the sin of denial men-
tioned Math. x. 38; Luke xii. 9, threatened with
the most fearful consequences, presumes a like
condition in one who had previously professed
discipleship. Moreover, John recognizes a sin
unto death (ἁμαρτία πρὸς ϑάνατον) 1 John vy. 16,
which even admits no further intercession.
There is thus no contradiction in our epistle
to the elsewhere recognized doctrine of the
Gospel, and the Calvinistic theory of the identity
of the renatus and the electus appears in this re-
spect also as unscriptural. Compare besides on
this point Rom. xi. 21; 1 Cor. x. 1-13; Gal. v.
4; 1 Tim. i. 19, iv. 1, vi. 10,21; 2 Pet. ii. 20;
Rey. iii. 16.
4. The entire identification of the apostasy
here named with the sin against the Holy Ghost
(in regard to which compare the treatises of
MAGN Fr. Roos, 1771, and of Put. ScHarr,
1841; Mizuer's Doctrine of Sin, 4 ed., 1860;
and Avex. Von (ErrinaEr, de pecato in Spir. 8.
qua cum eschatologia Christiana contineatur ratione,
1856), becomes questionable from the fact that
the latter may be committed even by those who
from the very commencement have hardened
themselves against the influences of the Holy
Spirit, and have thus passed on to obduracy and
blasphemy, Matt. xii. 31 ff.; Mark 111. 28 ff.;
Luke xii. 10. The majority of interpreters,
therefore, since Bleek regard the sin against the
Holy Ghost as the broader and more comprehensive.
Comp. Risum, 11., 764 ff., 819 ff.
5. Neither does this statement of our author
stand in contradiction with the doctrine of the
power of Divine grace, or of the full authority of
the Church to forgive all sins. For the grace of God
operates neither magically nor violently, and the
forgiveness of sins has for its condition repent-
ance and faith. But the very characteristic of
this sin of apostasy consists in the fact of re-
jecting the means of grace, which had been pre-
viously employed and experienced as fraught
with saving power, and this in a radical hostility
to their truth and saving efficacy ; and thus ren-
dering all their influence objectively impossible.
There is a continued re-crucifying of the Son of
God, by which He becomes exposed anew to the
derision of the world.
6. The designation of this sin as apostasy is
as far from excluding the fact of its gradual de-
velopment in a soul, as the description of it as
sinning wilfully, (ἑκουσίως ἀμαρτάνων, ch. x. 26)
is from denying the fact of the deceptive working
of sin, ch. iii. 18. ‘It is the fruit of an entire
series of individual, wilful, and unrepented sins ;
the final result of a whole series of misdeeds,
and of violent repressions of the impulses of
the Holy Spirit,” (Riehm). All the more ne-
cessary then are the warnings and exhortations
of our epistle for those who have not yet de-
stroyed within themselves a susceptibility to the
influences of the Spirit of God, and who have
not as yet made themselves incapable of faith or
of repentance.
7. But in the destruction in man of the suscep-
tibility of moral and religious renovation, there
is accomplished not merely a law of psychological
development, but at the same time a Divine, puni-
tive judgment which has its ground in a condemn-
ing sentence of God. This sentence proves itself
ultimately valid and decisive, not indeed in ac-
cordance with any eternal decree, but judicially,
after God has proved the apostates to be utterly
reprobate. But the entire carrying through of
this judgment is still in the future. By this
let none be deceived. ‘Yet we must guard our-
selves alike against making the apostolic warn-
ing a source of torture and despair, and villow
of fleshly security” (Del.). Comp. Sprnzr, Theol.
Reflections, IV. 634; Latest Theol. Reflections, LI.
398; PaumgEr, Pastoral Theology (1860); 2d ed.,
1863; Vauenti, Pastoral Healing, 2 parts, 1832,
“On Spiritual Conflicts.”
8. ‘(He who through moral unfaithfulness has
fallen into the illusion that he has been deceived
by objective truth, can no longer prove indifferent
toward this, since he is unable entirely to deny
it. It has, as truth, maintained itself in his
inner being; there remains, therefore, within
him, a sting of conscience, which urges him to
self-justification, and with this to inward and
outward struggles, whether in argument or in
wanton railing against that truth which will no
longer leave the sinner, whom it once claimed as
its possession. If now we take into consideration
that ever growing, ever deepening power of evil,
which is expressed in the saying: “In the first
CHAP. VI. 9-12.
117
step ye are free; at the second, ye are slaves,”
then assuredly we can recognize as possible,
within the sphere of such a conscious though un-
confessed self-deception, a degree of obduracy in
which conversion is impossible” (THonvck).
HOMILETIOAL AND PRACTICAL.
The lapse from a state of grace: a. in its ori-
gin; ὁ. in its characteristics; σ, in its conse-
quences.—He who has fallen from grace is worse
than he who has never attained to it.—That
which was written for our warning, and that
which takes place for our example, whether in
nature or in history, we should never allow to
minister to our perverseness.—The susceptibility
to the repeated influences of grace.—The way to
Heaven is much easier and pleasanter than the
way to Hell; those who walk in it have already,
in the enjoyment of the blessings of salvation, a
foretaste of heavenly powers and delights.
SrarKE :—The impossibility of the conversion
of a fallen sinner, consists not in a deficiency of
the grace of God, or of the merit of Christ, or of
the influence of the Holy Spirit; but in the con-
duct and character of the sinner who wilfully
rejects Christ, and the economy of salvation.—
The happy, gracious state of believers, is a glo-
rious token of the Divine origin, truth, and
excellency of the Christian religion.—All back-
slidings are not equally dangerous, but none is
without danger.—The grace of God visits all
men, but with a great difference in spiritual pro-
ductiveness, according to the quality and moral
* condition of the heart.—We need even after con-
version, perpetual accessions of the grace of God,
and repeated anointings of the Divine Spirit;
after these must we yearn, and eagerly receive
them, like a well prepared field.—For us also it
may doubtless be said: “The plough or the
curse.”
Rizerr:—He who labors in accordance with
the Divine appointment, receives what he must
ascribe not to his labor, but manifestly to the
blessing of God.—Hidden and secret as may be
the workings of grace, we could always track
them out, if we would give to them the same
heed that we apply to our domestic and worldly
affairs.
Heusyer:—The condition of men is all the
more dangerous, their reformation all the more
difficult, by how much the farther they have
previously been, by how much the higher they
have arisen.—The gifts of grace already obtained,
impose a solemn obligation; and he who has
already received the Spirit, has a heavy respon-
sibility—The falling away of advanced Chris-
tians is an insult offered to Christianity and to
Christ Himself; is a declaration that Christ was
justly crucified.—The heart that receives in
vain the labor employed upon it, and bears no
fruit, is rejected of God.—Moral desolation and
reprobation are the heaviest punishments and
judgments of God.
Stem: —Sinners are frequently visited by
Divine grace. If they produce the righteous
fruits of repentance, then they may expect anew
proofs of the Divine favor; while in the opposite
case, they may expect no long forbearance, and
least of all, when they apostatize, may they look
for any new exercise of compassion.
Frickxs:—A fearful sin, and a frightful judg-
ment.
HepingEer :—The devil in his heart, death in
his bosom, hell beneath his feet, and a curse on
his posterity.
IV.
But the readers are still in a condition which, by the grace of God, renders possible the attainment
of the goal, for which they are earnestly to strive.
CuaptTer VI. 9-12.
9 But, beloved, we are persuaded better things of you, and things that accompany sal-
10 vation, though we thus speak. For God 7s not unrighteous to forget your work and
labor of [om. labor of]! love, which ye have [om. have] shewed toward his name, in
that ye have [om. have] ministered to the saints, and do minister [are ministering].
11 And [But] we desire that every one of you do shew the same diligence to [in respect
12 to] the full assurance of hope unto the end: That ye be [become—prove yourselves]
not slothful, but followers [imitators] of them, who through faith and patience [long-
suffering] inherit the promises.
1 Ver. 10.—The words τοῦ κόπον before τῆς ἀγάπης, noted by Beza, Mill, Bengel, and others, as spurious, have, since
@riesbach, been properly cancelled as a gloss from 1 Thess. i. 3.
[Ver.
ei καί, if also, or even=although.
9.--τὰ κρείσσονα καὶ éx., the things which are better, and are connected with salvation. Tho article not repeated.
Ver. 11.---ἐπιθυμοῦμεν δέ, But (better than and here as adversative) we desire—rhy αὐτὴν σπουδήν, the same zeal,
πρός, with reference to, in respect to, Eng. ver. inadequately simply ¢o, and mars the sense by putting a comma after dibi-
gence.
-κ
Ver. 12,—iva μὴ γένησθε, that ye may not become, or prove yourselves—pipyrai, ἐπυϊίαίογ8.---μακροθυμία, long-suffering.
118
THE EPISTLE TO THE HEBREWS.
EXEGETICAL AND CRITICAL.
Ver. 9. But we are persuaded better
things, etc.—The epithet ἀγαπητοί (beloved), so
frequent with Paul, is found in our epistle only
in this place, where the author, by the verb
πεπείσμεθα, emphatically expresses his conviction
that the terrible results which he has depicted
will not be realized in the case of his readers.
Ta κρείσσονα is referred by some toa better destiny,
by others to a better condition. The former, then,
regard ἐχόμενα σωτηρίας chiefly as a periphrasis
for σωτηρία itself; while the latter refer this ex-
pression to that which tends to salvation. More
exactly ἐχόμενόν τινος denotes that which stands
connected with an object (whether outwardly or
inwardly, locally or temporally), and belongs to
it. The words are thus to be taken in a com-
prehensive sense, and stand parallel to the κατά-
pag ἐγγύς.
Ver. 10. For God is not unrighteous,
etc.—This verse contains the ground on which
the author bases his persuasion. That ground
is not properly the judicial and retributive justice
of God, nor the anticipation of the reward which
God, according to the Romish doctrine de merito
condigno, might bestow on such good works as
man is enabled to perform by the aid of Divine
grace. It is rather that consistency and uni-
formity in God’s dealings, inseparable from His
fidelity (1 John, i. 9), which would render it
seemingly impossible for Him to withdraw His
gracious assistance from those who in their life,
walk, and conduct display the truth and power
of their faith, and the genuineness and depth of
their conversion. Td ἔργον denotes the moral
conduct as a whole (1 Thess. i. 38, Gal. vi. 4), in
distinction from τὰ ἔργα, which denotes its
manifold attestations (comp. Rom. ii. 6 with ii.
15). Εἰς τὸ ὄνομα Chrysostom regards as indi-
cating purpose = for the glorifying of His
name, 80 that it might also be taken = διὰ τὸ
ὄνομα, for the sake of the name of God. The ma-
jority, however, with Theophyl., take it as the
object of τῆς ἀγάπης = love toward His name.
The Aor. Inf. ἐπιλαθέσθαι expresses neither past
time (Seb. Schmidt) nor future (Bisp.); but the
mere action of the verb, without reference to the
relation of time [thus not to have forgotten, nor
to be going to forget, but simply to forget]. (Kiihn.,
11. ὁ 445, 2).
To the saints.—Késtiin (Tiib. Theol. Jahrb.,
1854, Heft. ὃ, p. 373) maintains, after Credner,
that the expression τοῖς ἁγίοις indicates that the
‘‘Hebrews,” to whom our epistle is directed,
must be regarded as a non-Palestinian church
which had rendered succor to the Christians of
Palestine. But the words τῶν ἐν Ἱερουσαλήμ,
which the apostle deemed it necessary to add,
Rom. xv. 26, to τῶν ἁγίων, refutes his hypothesis,
based on the opinion that the Christians of Pa-
lestine, and particularly those of Jerusalem,
were regarded as ἅγιοι κατ᾽ ἐξοχήν (saints par ex-
eellence), and passages like Rom. xvi. 2, 1 Cor.
vi. 1, 2, in connection with the salutations in
the epistles of Paul, show the groundlessness of
the assumption that none other than the original
Church could have been designated simply as
οἱ ἅγιοι. Moreover, Del. calls attention to the
fact that this manifestation of love may very
well have taken place within the limits of the
readers’ own country, ch. x. 84, xili, 24; Acts
iv. 32, xi. 29.
Oa: 11. The same zeal.—The author does
not mean to say that all the members of the
Church have a like loving zeal, nor that they
must still not fail to evince the same loving zeal
which they have hitherto manifested (Chrys.,
Grot., etc.), but. rather that the like zeal which
they have manifested in respect to love they
must in future evince in regard to the πλῃηροφορία
of Christian hope (so the majority since Beng.).
The want of a ‘full assurance of faith” or of
an assured conviction of the truth of the speci-
fically Christian hope, is precisely the reason
of the doubtful and unstable condition of the
readers, who stand in peril of a defection from
Christianity.
Ver. 12. That ye do not prove sluggish,
etc.—Here the author is speaking of growth in
Christian hope, in a believing and assured hope;
at ch. v. 11, on the contrary, he speaks of a like
growth in the understanding of Christian truth.
There is thus no contradiction in his using here
γένησθε, may (not) become, and there yéyovare, have
become; and we need not, with Heinrichs, instead
of νωθροί conjecture according to ch. xii. 8 νόθοι.
[1 doubt much if the author’s consistency re-
quires precisely such a defence, substantially
that of Liin., viz., that in the former case the
author speaks of ‘‘sluggishness of Christian
hearing, here of Christian practice.” It is
scarcely possible that the hearers had fallen sso
low in spiritual understanding and brought
themselves to the verge of apostasy without hav-
ing become already liable to the charge of slug-
gishness in Christian practice. But in address-
ing a Christian body the author is not necessarily
confined to a stereotyped style of expression.
He may at one time charge them with actual
backsliding, and at another, in a strain of tender
exhortation, guard them against the danger of
it, especially as what was true of some might
not be true of all, and even of some only in a
degree. — K.]. The inheriting the promises
(κληρονομεῖν τὰς ἐπαγγελίας) is designated as a
consequence of faith (πίστις) and long-suffering
(μακροθυμία). It can thus not refer to receiving
the words of promise (BI.), but to the obtaining
of its substance. The Pres. Part, τῶν κληρονομ-
οὔντων who are inheriting, implies a continuous
and abiding act, so that the reference can
scarcely be exclusively to the Patriarchs (BI.
De W., Thol., Bisp., etc.). It is not until the fol-
lowing verse that the sentiment, here stated in
general terms, is illustrated for the readers by
the concrete example of Abraham.
DOCTRINAL AND ETHICAL.
The personal conviction that the members of
the Church have their desires still fixed on
things which lie within the sphere of salvation,
and have in them their supreme interest, does
not release the teacher from the duty of empha-
tically warning against unfaithfulness and apos-
tasy ; from laying open truthfully its causes and
consequences, and so depicting the magnitude
and imminence of the danger as to penetrate and
CHAP. VI. 9-12.
119
affect the conscience. But, on the other hand,
also, even in the case of those who hold a ques-
tionable position in the Church, he is not to for-
get that God himself has pleasure in remember-
ing that which deserves recognition, and will
call it forth and render it productive of blessing.
Such means of influence are lcast of all to be
overlooked in the case of thoso who are in con-
ditions of assault and peril; and the manifesta-
tion of personal sympathy along with an affee-
tionate recognition of the attestations and works
of Christian feeling and conduct which they
have displayed are entirely in place after they
have been previously rebuked from the Word of
God, and been convinced of their wrong.
2. There is found not unfrequently a zealous
and enduring manifestation of love not merely in
general toward those who are in need, but in
particular toward their oppressed and afflicted
companions in faith, shown by those Christians
who are partly insecure and weak in their re-
cognition of Christian truth; partly wavering:
and feeble in the assurance of their Christian
hope; partly neglectful and indolent in their
striving specifically after a full assurance of
faith. We are in this matter to insist that the
one be done without the neglect of the other;
and we are carefully to avail ourselves of the
encouragement which lies in the fact that living
service toward the members of the Church of
Jesus Christ is regarded by God as a testifying
of their love toward His own nature, Matth. xxv.
31 ff. ᾿
8, From the holy nature of God there follows
such a system of divine action as to insure that
no attestation of love to Him shall remain unre-
warded, but rather shall bring a blessing in return
in our spiritual advancement. Under this state
of the case, we may regard such a blessing also.
under the point of view of righteousness and of
reward, as in fact the Scripture speaks even of a
recompensing of the good. But we are not war-
ranted in demanding this recompense on the basis
of our claim to a reward for services rendered, nor
in basing on it any alleged title to salvation ; for
every performance on the part of man of that
which is acceptable to God, and which He has
commanded, is only rendering the service which
is due (Luke xvii. 10). Berna. Weiss, in his
stirring Treatise on Christ’s Doctrine of Reward
(Deutsche Zeitsch. fiir christl. Wiss. und christl. Le-
ben, 1858, Nr. 40-42), very significantly styles the
relation of reward between God and man ‘‘an
economical one, a matter of economy or arrange-
ment, instituted by God for the realizing of His
plan of salvation.”
4. The moral condition of the world and the
state of the Christian Church may greatly con-
tribute to the apparent impossibility of reaching
“the goal of perfection and of attaining the pro-
mised inheritance, or may at least render their
attainment so difficult that many Christians be-
come sluggish and grow cold in that zeal and
fervor of faith which has approved itself in their
previous walk, and which is still evinced in other
spheres of action. In this case the example of
those who by faith and enduring patience have
reached the goal may prove greatly stimulating.
5. But it belongs essentially to the influence
of examples that they be not merely held up to
view, contemplated, and admired, but that they
be imitated; and in this lies the difficulty and
consequent rareness of genuine disciples’ life.
For faith has to do with the invisible, heavenly,
and future, which it is to apprehend and hold fast
as the most absolutely certain and reliable of all
things; and long-suffering patience, “without
falling into despondency and despair, must await
with cheerfulness and with equable, abiding
courage, the yet lingering salvation.”
HOMILETICAL AND PRACTICAL.
Love must not cease to warn, to serve, and to
hope.—We are not the first on the way to per-
fection ; let us look well to it that we do not re-
main behind among the last.—Where there are
still points of character that link us to salvation,
God has long since had them in mind, and would
fain make use of them.—Love secks no reward;
yet it finds it.—Services rendered to our com-
panions in the faith are a work of faith with
which God is well pleased, and a labor of love
which God will reward.—The love that labors
and sacrifices for the good of our neighbor is
also a service rendered to God, but this only in
connection with love to the name of God and
with the faith of the saints.—How the striving
after the anticipated inheritance of the promise
is hindered in the world, but in the Church of
God is at once demanded and promoted.
Starke: We must hope good of every one,
and not easiiy despair of the salvation of
any; for God is wont to go forth even ‘‘about
the eleventh hour.”—Rebuke thy neighbor, if
there is great need, at the right time and in the
right place, with compassion, without too severe
words, and without the spirit of detraction.
Perchance thou gainest him.—A believing Chris-
tian may be indeed certain of his own felicity,
but still not without a holy solicitude for his
perseverance and steadfastness in what is good.—
God rewards the good works which He demands
of us from grace.—It is not merely in heaven
that the saints are to be sought and found. they
are to prove themselves saints on earth.—Our
strengthening and support come indeed from the
Lord; but we must industriously employ the
means which strengthen and keep us unto eter-
nal life.—Nothing so much favors backsliding
as negligence and sloth.—Faith and Christian
patience belong together; the former produces
the latter, and the latter is a genuine test of
faith.—Blessed is he who fails not of the eternal
inheritance: he may have much, little, or nothing
of temporal things: to have God is to have all.
Risger: Though we may have good hope in re-
gard to the majority, we should still give zealous
attention to individuals, Acts xx. 31.—One may
frequently be more ready to suffer for a good
cause, and to perish with it, than to persevere in
the hope of a victorious issue. Hence exhorta-
tion to equal diligence in hope is very needful;
for unless hope were renewed the sparks of love
would be entirely extinguished.—To mark the
footsteps of those that have preceded us is on
the race-course of faith a great advantage.—Faith
first apprehends and seizes the promise; patience
and long-suffering await it to the end.
120
THE EPISTLE TO THE HEBREWS.
Hevener: The picture of the wretchedness
and ruin of apostates tends strongly to arouse
the faithful and to guard them against security
and remissness.—The thought of Divine aid
should spur on and arouse us also to diligence,
zeal, and perseverance.—So far from faith tend-
ing to check activity, it rather preserves us
against sloth and gives us power for action.
v.
The example of Abraham shows that perseverance in faith leads to the attainment of the promised
blessing, which is pledged by the oath of God.
Cuapter VI. 13-15.
13
For when God made promise to Abraham, because he could swear by no greater,
14 he sware by himself, saying, Surely! blessing I will bless thee, and multiplying I
15 will multiply thee.
obtained the promise.
And so, after he had patiently endured [patiently enduring], he
1 Ver. 14.—Instead of ἣ μήν we should read, with Cod. Sin., A. B. D.E., 11, 23, εἰ μήν. This is the customary form with
the LXX., springiug from the blending of the classical ἢ μήν with the Hellenistic εἰ μή, which C. and J**, read here, and
which imitates the Hebrew nb
DN,
[Ver. 18.----Ἐπαγγειλάμενος Moll renders “after making promise,” thus making the promise precede the’ oath in time,
the promise being given at various times, as Gen. xii. 7, xvii. 5, xviii. 18, while it is not until Gen. xxii. 16-18 that the
oath is given. So, previously, De Wette and Liinemann.
Delitzsch and Alford, however, more correctly, I think,
make the ἐπαγγειλ. express an act contemporaneous with the ὥμοσεν, viz., God, when He promised, swore, and refer both —
to Gen. xxii. The Eng. ver. is, I think, correct.
Ver. 15.—Kai οὕτως, and thus, 7, e. under these%conditions,—paxpodvjnoas ἐπέτυχεν, by patiently enduring he obtained
he patiently endured and obtained: not having patiently endured, he obtained.—K.].
EXEGETICAL AND CRITICAL.
Ver. 18. For to Abraham — ‘‘Exemplum
Abrahex adducitur, non quia unicum sit, sed quia
pre aliis illustre.” (CALv.).
God in making promise, etc. — Liinem.
rightly follows De Wette in taking ἐπαγγειλάμενος,
as in time preceding the Quocey, and refers it to the
promises which had been already given to
Abraham, Gen. xii. 7; xvii. 5; xviii. 18, which
finally, at Gen. xxii. 16-18, were not merely re-
peated and confirmed by an oath, but at the
same time had an incipient fulfilment. Del. refers
the language only to the last named passage, in
which, after the offering of Isaac, promise and
oath are united. The Aor. Part. would then
express an act contemporaneous with the finite
verb. [God promising swore—he promised and
swore.| But Abraham had previously nothing
upon which he could rely but the promise. This
was now, after he had long waited for the pro-
mised Son, and had then consented to the sacri-
fice of Him, been not merely renewed to him,
but by the Divine oath attested as thoroughly
to be relied on; yet at the same time alike by
the oath itself, and by its own intrinsic nature,
the promise was marked as one which could have
only ἃ gradual realization, and that completely
only in the distant future. For this reason
Abraham was even to the last remitted to the
μακροϑυμία, which was conditioned upon his faith,
and in this relation stands as an individual and
concrete example of the general truth uttered
in the preceding verse, and as an instructive
and stimulating pattern for his readers; pre-
cisely as also at ch. xi. 18, 29, they are reminded
that the Patriarcbs did not live to see the fulfil-
ment of the promise, but only saluted it from
afar.
Ver. 15. And thus patiently endur-
ing, he obtained the promise. — The
οὕτως, thus, is to be constructed with ἐπέτυχεν
(Bl., De W., Liin., Alf.), not with μακροϑυμήσας
(Stein, Thol., Bisp., Hofm.), nor to the two com-
bined (Del.); but points back to the just pre-
viously mentioned pledge of the Divine oath
confirming the Divine promise. It thus presents
the objective historical condition under which
Abraham obtained the promise, while μακροϑυ-
μήσας indicates his subjective condition; 2%. e., he,
under the condition of having waited long and
patiently since the promise of God was first
made (Gen. xv.), now (Gen. xxii.) received
the oath which guaranteed the fulfilment of the
promise. The added clause thus involves a slight
progress in the discourse (even if we make τῆς
ἐπαγγελίας, refer only to the word of promise),
inasmuch as at all events it holds up to the view
of the readers, as strongly brought out in the
typical history of Abraham, that μακροθυμία
which is so essentially involved in the preceding
exhortation. If we seek a still further advance,
we shall scarcely find it in the verd (as does Orta,
CHAP. VI. 9-12.
121
who, p. 108, interprets the ἐπέτυχε as an actual
taking possession, or as an attainment—no longer
dependent on the tried and approved fidelity of
the subject—of the irrevocably pledged promise) ;
nor in the fact that ἐπαγγελία is to be interpreted
specially of the Messianic salvation (Bleek); but
only by explaining the ἐπαγγελία of the subject
matter of the promise, whose attainment (ἐπέτυχε)
commences with the receiving back of Isaac (ch.
xi. 17,19), yetis not to be restricted (as by De W.,
Lin.) to that which Abraham even on earth lived
to see of the multiplication of his posterity. The
promise (which here substitutes the abbreviated
and concentrated form πληϑυνῶ σέ, for the fuller
expression of the LXX., πληϑυνῶ τὸ σπέρμα σου)
embraces in its fulfilment a blessing bestowed on
Abraham, extending down through time and on-
ward into eternity.
[The precise relations and import of the pas-
sage just explained, are matter of some difficulty,
and of a good deal of diversity of opinion.
Grammatically the difficulty lies in determining
whether the Aor. Participles ἐπαγγειλάμενος (ver.
18) and μακροϑυμῆσας (ver. 15) are, either or both
of them, to be construed as expressing an ac-
tion anterior to, or contemporaneous with the prin-
cipal verb—either of which construction is equally
consistent with the use of the Aorist. In the
former case we should render: ‘after giving pro-
mise to Abraham, God swore,” οἷς; and ‘‘and
thus, after having waited patiently, he obtained,”
etc. In the latter case we should render thus:
“upon giving promise or when he gave promise—
God swore;” and ‘‘suffering long he obtained”’—
“he waited patiently and obtained,” or, ‘‘ by wait-
ing patiently he obtained.” Inthe former case the
giving of the promise precedes the swearing of the
oath, and the promise (érayyeAdu. must be sup-
posed to refer to Gen. xii. 7; xv. 4, δ, ete.; xvii.
5; xviii. 18, as preceding the oath given Gen.
xxii, at the time of the offering of Isaac. In
this case also the μακροϑυμῆσας, having waited
patiently, will refer to Abraham’s patient waiting
during the time which elapsed between the pro-
mise of the birth of his son, and its fulfilment,
and also perhaps to his cheerful submission to
the command to offer up his son in sacrifice. So
the passage is taken substantially by De Wette,
Liinemann, and Moll; and in this case the ‘“od-
taining the promise” after his long waiting, took
place in part in his receiving his son back from
the grave, while in part this only prefigures and
commences its fulfilment, which runs on into the
indefinite and endless future. In the other con-
struction—which makes the action of the Parti-
ciples contemporaneous with that of the principal
verbs,—the whole action would naturally refer
to the one event in which the promise and oath
were both given, viz., Gen. xxii., and we should
render thus: ‘For in giving, or when He gave
promise to Abraham, God, because, etc., sware by
Himself, saying, Surely blessing, efc.; and so
(under these conditions of promise and blessing)
Abraham waited patiently and obtained (=by
patiently waiting obtained) the promise.” So
substantially Delitzsch. The objection to the
former is that it makes an unnatural separation
between the giving of the promise and the giving
of the oath, (which the author seems to link
closely together), and that it seems to attach a
special significance to the period of the giving of
the oath, which does not really belong to it, for
although the promise was then repeated with a
special fulness and emphasis, yet it was substan-
tially but a repetition of the earlier promises, while
Abraham’s receiving his son from threatened death,
which then occurred, took place defore the utter-
ance of the oath, and could be conceived to stand
in no consecutive relation to it. The objection
to the second construction would seem to be, that
if the reference is only to the promise and oath
of Gen. xxii., then all the earlier promises are
apparently ignored, and therefore all Abraham’s
patient waiting since they were given, could
scarcely come into the account. But to this we
may reply, I think, that it is not a matter of im-
portance to the writer to distinguish the separate
times and forms of the promise which was made to
Abraham; but he naturally, in referring to the
promise, takes that occasion in which the promise
was finally, and with the greatest fulness and
emphasis repeated, and ratified by an oath; while
the μακροϑυμήῆσας refers to Abraham’s entire, pa-
tient waiting for the fulfilment of the Divine pro-
mise, and the ἐπέτυχεν, as it seems to me, refers
mainly not to that which Abraham experienced
in his life-time, but to the reward of his faith and
patience, which, commencing in his life-time,
continued on into eternity. I would thus regard
ἐπαγγειλάμενος as referring specially indeed to the
promise of Gen. xxii., where it stands connected
with the oath, but to this in reality as the repre-
sentative of God’s whole collective promise to
Abraham; and the καὶ οὕτως μακρ. ἐπέτ. and thus
waiting patienily he obtained, etc., as virtually cover-
ing Abraham’s bearing during the entire period
after God had made to him His promises. I pre-
fer, therefore, substantially Delitzsch’s construc~
tion. To make, as Alford does, ἐπαγγειλάμενος,
refer to the time of the oath (when he promised, he
swore) and yet refer μακροῦ. ἐπέτυχεν back to
Abraham’s having obtained the promise im the
birth of a son in consequence of his long and pa-
tient waiting, seems specially inconsistent, and
totally confuses the passage.—K. ].
DOCTRINAL AND ETHICAL.
1. The promises of God, in so far as they
are declarations of the time and words of the
Almighty One, have, in themselves, the pledge
and power of their accomplishment. But the
Searcher of hearts condescends in His love to
the needs of men, has respect to the weakness
of those that are assailed, and gives to them for
the strengthening of their faith special pledges
and guaranties for perfect reliableness in His
promises. In accordance, however, with the
sacred character of the relations which are hereby
to be confirmed and enhanced, these pledges are
themselves of ἃ moral and religious nature; they
point to eternity, have respect to the holy nature
of God, and have value and significance only for
him who is already a believer.
2. Inasmuch as an ca/h is a form of ratifying
a declaration, in which the attributes just men-~
tioned appear not perchance as concomitant
merely, but as constitutive, and since for this
reason an oath forms for men the highest form
of solemn assurance, and sacred affirmation, it
122
THE EPISTLE TO THE HEBREWS.
becomes clear why precisely this sort of pledge
is the most. appropriate to the condescension of
God, and the simplest and surest for the attain-
ment of the proposed end.
8. From the nature and form of the oath as a
solemn appeal to the omniscient Holy God for
confirmation of the truth and credibility of a
definite utterance, it follows that God can swear
only by Himself (=so truly as I live), but that all
appeal to this example of God in justification of
the use of such a form of swearing among men,
cannot be admissible.
4. The promises of God enter with determin-
ing power into the course of history. They are
not mere words, but are germs of blessing and sal-
vation implanted in the souls of believers, with
which he who receives and awaits them grows
into an increasingly vital union, and attains to
the richness of the promise.
HOMILETICAL AND PRACTICAL.
The undeserved goodness of God toward us
shows itself, specially: 1. in the promises of im-
measurable blessing; 2. in giving assurance ot
their reliableness; 3. in the experience of their
fulfilment—Only they who wait in faith attain
to what God has promised to them in His grace,
—The compassion and faithfulness of God must
be responded to by us with faith and steadfast-
ness.—The sacredness of the oath through the
example of God.
SranxKe :—O happy people, for whose sake God
swears an oath! and miserable they who will not
trust to His oath.—Material blessing is a benefit,
but spiritual blessing is a far greater. If thou
hast the latter, cheerfully resign the former;
but if God gives thee both, thou art doubly
blessed.—To throw forward is not to throw
aside; deferral is not reversal; God does every
thing at its right time; wait in hope; what He
has promised to thee, will be done for thee.
Rircer :—God’s entire way from the beginning, «
has been in the path of wazting. God gave pro-
mises; to these faith had to attach itself, and
make its way through all difficulties,
Vi.
Exhortation to Christians to hold fast to the promise which has been in such 8 manner assured to
them.
Cuapter VI. 16-20.
16 For men verily [indeed, μέν; swear by the greater: and an oath for confirmation ¢s
to them an end of all strife [and to them a confirmatory limit to all gainsaying is an
oath]. Wherein God, willing [wishing] more abundantly to shew unto the heirs of
[the] promise the immutability of his counsel [purpose], confirmed τέ by [interposed
with] an oath: That by two immutable things, in which 7 was [is] impossible for God
to lie, we might [may] have astrong consolation [incitement], who have fled for refuge
to lay hold upon the hope set before us: Which hope we have as an anchor of the
soul, both sure and steadfast, and which entereth-into that [the part] within the vail;
Whither [literally where, ὅπου] the forerunner is [om. is] for us [on our behalf]
entered, even [om. even] Jesus, made [becoming] a high priest for ever after the
order of Melchisedek.
17
18
19
20
1 Ver. 16.—Méyv is wanting in Sin. A. B. Ὁ", 47, 53, [and is expunged by Lach., Β]., Liin.; but retained by Tisch., Del., Alf,
but of course before they had the testimony of Sin. It seems on the whole not unnatural, and yet as the following clause
is not added with a contrasted θεὸς δέ, but rather as if filling out the thought, (ἐν ᾧ), I should prefer to follow the authori-
ties that omit it—K.].
(Ver. 16.—Mev rendered as often in our Ep. in Eng. ver., verily ; but always improperly. It is never a particle of
emphasis but of concession, or simply where the two members are equally balanced, of contrast ; to be sure, it ἐξ true, indeed.—
πάσης αὐτοῖς ἀντιλογίας, of all gainsaying to them=of all. their gainsaying ; here not, strife as between equals or rivals,
but contradiction, gainsaying, as of one who questions the assertion, or doubts the promise of another.—Eis βεβαίωσιν
belongs apparently to πέρας, not to Spkos=a limit for confirmation, a limit or end designed for and producing confirma-
tion —'O ὅρκος. the oath—the article generic, that thing called oath.
_, Ver. 17.—Ev ᾧ, In which matter—in which state of tha caso, viz., the confirmatory power of the oath; ᾧ neuter
(with BL, De W., Thol.. Ebr., Liin., Del., efe.), not masc., agreeing with δρκῳ.---βουλόμενος, wishing, θέλων might be more
properly rendered willing.—émdSeigar more than simply show (δηλόω, φανερόω) or even point out (δεῖξαι); rather exhibit,
make an exhibition of. display ; ἐπίδειξις, Greek rhetorical term for display, exhibition. The term thus carries with it an
idea of more formality than is implied in the simple show.—épecirevoer, hardly confirmed; rather, came between, to wit,
Himself and Wis promise, interposed
Ver. 13.--- παράκλησιν, not here consolation (which the context disfavors), but encouragement, incitement, exhortation
(80 Del., Moll, Ermunterung, Alf., εἰο.).---ὠκρατῆσαι, to setze upon, to lay hold of, (Eng. ver., De W., Thol., Del., Alf., etc.), or
with Moll, hold fast. If we render hold fast, it would seem more natural to connect it with παράκλ. ἔχωμεν (though Moll
CHAP. VI. 16-20.
128
constructs it with καταφυγόντες),
If lay hold of it is more naturally, with most, constructed with καταφυγ. fled for refuge
tolay hold. In favor of lay hold is, ag mentioned by Alf, the Aor. tense; to hold on to would seem to require the Pres.
κρατιν. On the other hand the construction παράκλ, ἔχωμεν κρατ.,
sentiment emiuently in harmony with the context.
may have strong incitement to hold on to, would make ἃ
But as καταφυγ. is rather harshly left absolute, and κρατῆσαι, Aor.
can hardly be rendered hold fast, I think the rendering of the Eng. ver. preferable to any other, agrecing with Moll in the
construction, but not in rendering κρατῆσαι.
Ver. 19.---Εἰσερχομένην, ἀσφαλῆν τε καὶ βεβαίαν.
I I am strongly inclined to regard all th ἃ i
with ἣν, scil., ἐλπίδα, and not with ἄγκυραν. The construction is 7 1 aveide the Beare oe
perfectly easy and natural, and avoids the figure of
the anchor entering, etc., which though we may, when it is once admitted, defend and even find beautiful, yet must be
conceded to be at first view harsh and unnatural.—Eis τὸ ἐσώτερον, into the part within=within.
Ver. 20.--ὅπου, where, with εἰσῆλθεν, used pregnantly for ὅποι, whither—whither He entered and where He remained.
—mpddpovos, forerunner, placed emphatically at the beginning of the clause, Ἰησοῦς,
emphatically at its close—imép
ἡμῶν, on behalf of τι5.---εἰσῆλθεν, entered, historical, not (as Eng. ver.), ts entered.—yevduevos, becoming, when He entered;
not being made.—K.].
EXEGETICAL AND CRITICAL.
Ver. 16. Por men, indeed, etc.—Statement
of the reason why God has employed the swear-
ing of an oath, and that in the form here de-
scribed. ’AvriAoyia never has the signification
of dubitatio, doubt, (Grot., Cram.) though it may
have that of judicial controversy (Theophyl.,
Erasm., Schlicht., e¢e.). Here, however, the mean-
ing of gainsaying is to be preferred with Bleek,
inasmuch as the subject is the credibility of the
promises of God.
Ver. 17. In which matter, ete.— Ey 6 re-
fers not to the oath (Vulg., Primas.), nor to the
transaction between Abraham and God (Bez.,
etc.), but introduces the deduction drawn from
ver. 16, and is==?n accordance with which relation
or circumstance, viz., that the oath is the highest
means of confirmation, or, on account of which.
Ver. 18 shows that the ‘heirs of the promise”
cannot be merely the pious of the Old Testament
Calv., Thol., ete.), while neither are we author-
ized (with Liin.) to restrict the language entirely
to Christians. This latter restriction would an-
nihilate the historical basis of the entire passage ;
while, in fact, the historical illustration forms
the starting-point for ἃ more expanded statement.
Beza and others erroneously take περισσότερον as
=‘‘over and above,” ex abundanti. For the point
of the statement is not to affirm that God’s truth-
ful word needs in itself no confirmation by an
oath, but that God, in a condescending regard to
the relations and usages of men, has given His
promise in a more emphatic manner than by the
mere assurance. ;
Ver. 18. A strong incitement, efc.—The
nature of the connection forbids our taking παρά-
κλησις (with Luth. and most others, after the
Vulg.) as—consolation. Kparjoa, as Inf. Aor.
marks purpose, and is not—lay hold of, seize upon
(De W., Thol., e¢c.), but hold fast. The readers
have hope; what they lack is πληροφορία. But
this Infin. is not dependent on παράκλησιν ἔχωμεν,
under which construction of καταφυγόντες, they
that have fled for refuge, denotes the. fugitives or
secured ones, and is taken absolutely (c.,
Theoph., Grot., Bl. Liin.) as an independent
idea, whether εἰς Sedv, be understood or not.
The προκειμένη ἐλπίς, is in that case the hope,
lying, as it were, in readiness in the soul. If, on
the contrary (with Primas., Erasm., Bez., Grot.,
De W., Ebr., Del., etc.), we make κρατῆσαι depen-
dent on οἱ xaragvy., then καταφυγεῖν receives the
undoubtedly legitimate meaning of prafugere, and
the προκειμ. ἐλπίς, is the hope, objectively re-
garded, which belongs to and lies before Chris-
tians. If author and readers have already, as
Christians, taken their refuge in the holding fast
to this hope, they must receive a strong encou-
ragement to this holding on from the sworn
promises of God. In harmony also with the
objective meaning of ἐλπίς, is the following clause,
in which the author by uniting the two images
of sea and temple, glides gracefully back to his
main theme. The anchor, elsewhere unmen-
tioned in Scripture, appears often in the classics
and on ancient coins, as a symbol of hope. The
several predicates—particularly the last one,
“entering, etc.,””—intimate that the anchor is
found not merely in the soul, but at the same
time in heaven, and this too, not, as is commonly
maintained, by the fact of the soul’s having
thrown in thither its anchor of hope, but by the
fact that Christ, as our high-priest, has preceded
us thither; and the soul, although it as yet sees
Him not, withdrawn as He is into the inner
sanctuary, and His life hidden in God, yet in
faith stands connected with Him, and by this con-
nection attains, on the one hand, like the ship
riding at anchor, to rest in this restless world,
and on the other, to the possibility and the as-
surance of being itself drawn thither, where,
holding it securely, its anchor already lies. For
assuming a blending of the subjective and objective
signification of ἐλπίς, there is no adequate rea-
son; nor is προκειμ. éAric— tar. τῶν προκειμένων
(BL, De W., Thol.). Only we must guard against
taking the objective ἐλπίς, in the sense of the res
sperata (the thing hoped for); but take it in the
same way in which we speak specifically of
Christian faith. —‘Orov, where, instead of dmoz,
whither, implies the remaining at the attained
goal, and ὑπὲρ ἡμῶν, is not to be connected with
πρόδρομος (as Heinr., Bohm., Thol., Ebr.), but
with εἰσῆήλϑεν.
DOCTRINAL AND ETHICAL.
1. The strongest assurance of our salvation as
purposed by God, and the most powerful incite-
ment to a believing maintenance of our Christian
hope, lies partly in the reliableness which belongs
to those sure promises which God for our esta-
blishment has confirmed by an oath; partly in
the fact, that Jesus, as forerunner, has already
entered into heaven on our behalf, and there me-
diates forever for our salvation, embodying in
Himself not only the Aaronic but the Melchisedek
high-priesthood, and carrying the type of that
priesthood to perfection. ἢ
2. That which holds of the word of promise
made to Abraham and confirmed by the oath of
God, holds also of that word of promise in re-
gard to the everlasting high-priesthood of Christ
(Ps. cx. 4) which in like manner was accompanied
124
THE EPISTLE TO THE HEBREWS.
by an oath, and which to us as Christians is spe-
tially important.
3. The admissibleness of the oath of promise, as
well as that of asseveration, within the Christian
world, is by this passage of Scripture assured
beyond doubt, which in tact derives the strength
of the exhortation from the two-fold assurance
of the promise by God’s word and oath, and
regards the latter as the authorized form of
mediatorial interposition, which by appealing to
God puts an end to gainsaying with regard to the
matter in question, and is followed by a conse-
quent βεβαίωσις. ‘And the case stands thus;
that our intention is accredited by the oath, but
the oath itself is accredited by God; since so
far from God’s being worthy of credit on ac-
count of His oath, the oath rather derives its
credit from God.” (Puito). The idea that God
may make Himself surety for man appears also
in Job xvii. 3; Isa. xxxviii. 14.
4. The substance of Christian hope is the inheri-
tance of the promise; its goal is union with the
exalted Christ; its foundation the word of God;
its root is living faith. It forms thus, not merely
an indispensable, but powerfully efficacious
means for the maintenance of our connection
with the unseen world, and for the attainment
of the heavenly blessings which are promised to
us.
6. “As the Aaronic high-priest, after he had,
in the outer court, slain the heifer as a sin-offer-
ing for himself and his house, and then slain the
goat as a sin-offering for the congregation,
entered with the blood of the slaughtered victim
into the typical holiest of all, so Jesus, after
offering up Himself in sacrifice upon earth, and
shedding on earth His own blood, has entered
into the Heavenly holiest of all, in order thereby
to accomplish, once for all, an expiation on our
behalf, and there perpetually to represent us;
but at the same time (ch. x. 19-21), in order to
break the path, and to open the way, for us, who
are eternally to be where Heis. That He thus,
in His entrance on our behalf, is at the same
time our precursor, this it is which distinguishes
Him from the legal high-priests of a community
that was absolutely excluded from the inner
sanctuary. And not only this: He is not merely
high-priest, but also king; and He is a high-
priest: not merely for a season, but forever.”
(DEL. ). ᾿
6. ‘‘What ἃ firm anchoring-ground for hope is
God’s eternal heaven, by which our Jesus is en-
compassed. Since after having suffered for us,
He has also, on our behalf, been so highly exalted.
We see Him not, since the place of God to which
He has gone is hidden from our carnal eyes, and
in so far, there is still a veil between us and
Him. But the anchor of our hope, unrestrained
by this limitation, reaches into those silent deeps
of the spirit world into which He has withdrawn
from our senses, and amidst the wild waves
of life keeps our souls firm and tranquil.”
(DEL.).
HOMILETICAL AND PRACTICAL.
The unchangeableness of the purpose of God:
a, to what that purpose refers itself; ὃ. by what
its unchangeableness is assured; 6. to what this
assurance should incite us.—Nature, object and
justification of the Christian oath.—The main-
tenance of our Christian hope: 1. as it is ren-
dered difficult; a. by unsteadiness of faith; ὁ.
by the condition of the world; 6. by the veil
before the future; 2. as it is made easy; a. by
the word of promise; J. by the oath of God; ¢.
by the entrance of Jesus into heaven.—The
advantage of Jesus’ entrance into the heavenly
sanctuary; a. to Him; ὁ. to us.
SrarkE:—Believers can, with steadfast faith,
be certain of eternal life.-—The purposes of God
are in part without condition, and are thus
surely executed; but those which belong to the
economy of salvation are under a certain condi-
tion established and bound to this economy.—
The first attribute of faith, is, in the feeling of
our deficiency in every good, and of our extreme
need, to look around after Jesus, in order to
seek from Him help and counsel. Its next attri-
bute, is to lay hold of the blessedness that has
been obtained through Christ, and to hold fast
with manly strength and power to the blessed-
ness once obtained, and on account of no threat
or danger, come they as they may, timidly, to
cast it away.—God deals with us as with a father’s
spirit, since while He knows our weakness, to
wit, that as with the aged Moses, both our arms
speedily sink down, and become faint and weary,
so He sustains with these two strong pillars, His
unchangeable truth, and His priceless oath.—
Word, faith and hope must stand together; the
word lays the foundation; Faith builds thereon;
and Hope expectantly stretches herself forth
from time into eternity.
Rizcer:—By keeping in view the oath of
God in regard to His gracious promise, we are
incited to follow on in faith and patience.—The
Christian hope is a sure anchor, with which we
cannot receive harin, and a jirm one, as consist-
ing entirely of God’s counsel at once firm and
confirmed by an oath.
Hevusner:—The hope of the Christian has a
limitless reach. It reaches outwardly into eter-
nity, inwardly into the sanctuary of God.—The
surety of our hope is Christ. His entrance into
the sanctuary is the pledge of our own future
entrance into it.
AHLFELD :—The ascension of Christ is the final
pledge of our entrance into glory. 1. There isa
hidden kingdom of glory. 2. Into this our hope
casts its anchor. 8. Christ’s entrance therein
renders this hope a certainty,
CHAP. VII. 1-10. 125
SECOND SECTION.
The eternal and perfect high-priesthood of Jesus Christ.
I.
The person of Melchisedek has, as a type of Christ, a triple superiority to the Levitical priests.
Cuaprer VII. 1-10.
For this Melchisedek, king of Salem, priest! of the most high God, who met Abra-
2 ham returning from the slaughter of the kings, and blessed him; To whom also?
Abraham gave a tenth part of all;? first being [being in the first place] by interpreta-
tion King of righteousness, and after that [in the second place] also King of Salem,
3 which is, King of peace; Without father, without mother, without descent [without
recorded lineage], having neither beginning of days, nor end of life; but made like
[having been assimilated] unto the Son of God; abideth a priest continually [perpet-
4 ually, in perpetuuwm]. Now [And] consider how great this man was, unto whom even
the patriarch Abraham gave the tenth part of the spoils [choicest spoils, ἀχροϑινέων].
And verily they that are of the sons of Levi, who [they, indeed, who, as being of the
sons of Levi], receive the office of priest, have a commandment to take tithes of the
people according to the law, that is, of their brethren, [even] though they come out
6 of the loins of Abraham; But he whose descent is not counted from them, received
7 tithes of [hath tithed] Abraham,’ and [hath] blessed him that had [possessed] the pro-
8 mises. And without all contradiction the less is blessed of the better [superior, χρείτ-
9
0
or
tovos]. And here [indeed] men that die receive tithes; but there he receiveth them,
of whom it is witnessed that he liveth. And as I may so say [so to speak], Levi!
also, who receiveth tithes, paid tithes [hath been tithed] in Abraham. For he was
yet in the loins of his father, when Melchisedek® met him.
1
1 Ver. 1.—The Art. before ὑψίστον, is attested by Sin. A.C. D. E. K. L., 28, 44, 46, 48.
2 Ver, 2.—The καί is sustained against the authority of B. D*. B*. by Sin. A.C. D***, E**. Κ΄, L. and the minusc.
8 Ver. 6.—The Art. before Abraham is erased by some, on the authority of B. C. Ὁ", 23, 57,109. The Sin. has it from a
later hand. [It is retained by Tisch. on preponderating authority.—K.].
Ξ 4 Ver. 9.—The form Λευΐς is found in A. B. ΟἿ, Λενει in Sin., where the corrector has put Λενεις, which is received by
isch., Ed. VII.
5 Ver. 10.—The Art. before Melch. is after Sin. B. C*. D*. 73, 118, to be omitted.
[Ver. 2.---ἐμέρισεν, apportioned, imparted --- πρῶτον μέν, in the first ρίαοο.---ἔπειτα δέ, and then, and in the next place.
In the classics ἔπειτα without δέ, commonly answers to πρῶτον μέν.
Ver. 3 --ὠἀγενεαλόγητος, ungenealogized, without recorded lineage; not as Eng. ver., without descent.—ddwpowpevos,
having been assimilated, or rendered similar.—péver, τὶ th, abideth, emphatic.—eis τὸ διηνεκές, perpetually.
Ver. 4.—Oewpeire δε, and contemplate, behold ; not, ‘now consider.” “ Now” impairs the natural flow of the sentence.
Alford’s “But observe” is objectionable.—The patriarch Abraham: in the original ὁ πατριάρχης, is separated from ᾿Αβραάμ,
and thrown emphatically over to the end of the sentence.—é« τῶν ἀκροθινίων, from the top of the heap, hence, the selectest,
or choicest spoils. F
Ver. 5.—xai οἱ μέν, and they indeed, or while they. Eng. ver., and verily, which Alf says “is rather too strong.” It
is not merely “too strong;” ‘verily,’ as a rendering of μέν is totally inappropriate.—oi ἐκ τῶν viov—AauB. they indeed, or
while they, who, of the sons of Levi (or possibly, with Del., as being of the sons of Levi) receive the priesthood ; or perhaps as
suggested by Alf, “they of the sons of Levi when they receive (when receiving) the priesthood.—anodexatobv (Sin B. D.! ἀποδεκα-
τοῖν, received by Alf.), to tithe.—xara τὸν νόμον, belongs to ἐντολὴν ἔχουσιν---καίπερ ἐξεληλυθότας, although having come
Ver. 6.---δεδεκάτωκεν, hath tithed—evANsynxev, hath blessed—construction chiastic, the verb preceding in one clause,
and following in the next.
Ver. Τ.---πὸ τοῦ κρείττονος, by the greater, superior, not, of the better. ᾿ τ
Ver. 8.---Καὶ ὧδε μέν, and here indeed, or, while here, ὑ. 6., in the case uf the Levitical priests.
Ver. 9.- -ὡς ἔπος εἰπεῖν, so to speak, very well rendered as to the sense, by the Eng. ver.,as I may so say. Some take
the phrase as—in a word, of which and the “ΒΟ to speak,” Alf. says that they, ‘in fact both run into one,” which is incor-
rect. “So to speak,” always implies a certain conscious license on the part of the speaker, which in a word does not neces-
sarily nor ordinarily imply at all. The former, so to speak, is, as in the immense majority of cases, the meaning.—_dedexdtw-
rat, hath been tithed—stands before our eyes or recorded as tithed: Eng. ver., was tithed, exchanges the perfect for Aor.
and loses in accuracy and picturesqueness. —K.].
Rightecusness 204 with
Most High God in the
and as bless-
126 THE EPISTLE TO THE HEBREWS.
ciate him at once Lay
Peace, as priest of the 1
EXEGETICAL AND CRITICAL. midst of idolatrous communities,
Ver. 1. For this Melchisedec, efc.—To|ing and receiving
establish the justice with which—not merely to
explain the sense in which—the author at ch. vi.
20 has referred to Ps. cx. 1, he shows primarily
that Melchisedek was a higher priest than the Le-
vitical, because in the narrative Gen. xiv. 18-20,
he has been put forward as type of the everlasting
Priest, and because in Abraham he received
tithes from Levi. The vv. 1-8 form a period
with the verb μένει, abideth; so that we need
not, and should not, with Erasm., Luth., Calv.,
ete., supply ἦν with the opening verse. The au-
thor first brings together the Aistorical traits
which the Scripture narrative assigns to Melchi-
sedek, then from πρῶτον μέν he gives his interpre-
tation of them in which he but follows in the steps
of the Psalmist. Melchisedek is not ἐπ reality,
like to the Son of God, but in the Scripture repre-
sentation he has according to the purpose of the
Holy Spirit, that he might be a type of the Mes-
siah, been made like or assimilated to him.
᾿Αφομοιοῦν has this signification in Plato (Rep.
VIL. 517, B; VIII. 564, B). Nor do ἀπάτωρ
ἀμήτωρ involve any supernatural mode of coming
into the world, but imply that his progenitors are
either of humble origin, or are unknown, or are
mentioned in no historical narrative, or came not
into account in any legal relations (Examples in
Bl1.). ᾿Αγενεαλόγητος, also, means not (like ἀγένητος)
without lineage, but without recorded lineage, with-
out a registered descent. Hence the following
words indicate neither that he came from heaven,
nor that he was snatched away into it, (BRauN,
Axerstoot, Nace in Stud. τ. Avit., 1849, 11.
332 ff.; Nicky in Reuter’s Repert., 1858, p. 102
ff., Alf., etc.) An everlasting existence is not
ascribed to Melch. But neither is the language
to be restricted to the beginning and termination
of his priesthood (Camero, Seb. Schmidt, Limb.,
Kuin., Hofm.), inasmuch as personally he has
been made the type of the Son of God.
[Alford (after Bleek) is still inclined to find in
the author’s language some marvellous and in-
explicable mystery investing the person of Mel-
chisedek, though he confesses himself totally
unable to conjecture what it may be. The em-
phatic phrase ‘having neither beginning of
days nor end of life,” he conceives can scarcely
be conceived as applying toamere man. The
language is certainly very striking, yet I cannot
conceive it more striking than the purposes
which call it forth, and these seem to me abun-
dantly sufficient to account for its striking and
apparently mysterious character. The author’s
purpose is to show the points in Melchisedek’s re-
corded life and position, which fitted him in his
priesthood to bea type of the priestly Son of
God. For this purpose he turns to the record
of the Old Testament, and draws his reasonings
alike from what ¢s and what is no¢ there stated ;
alike from the recorded facts of Melchisedek’s
transient and remarkable appearance, and the
silence of the sacred narrative concerning all
preceding or subsequent facts appertaining to
his history. Both the record and the silence
are equally remarkable. In the one Melchise-
dek appears as a king in relations which asso-
tithes from Abraham, the
epiritual heir of the world. In the other, a per-
sonage so great and so remarkable, is, contrary
to all the usage of the sacred history, which is
generally very studious and exact in giving the
lineage of its important personages, and usually
notices alike their birth and their death, passed
over without a solitary intimation as to his
lineage or family relations, as to his birth or his
death. The reason of this silence on the part
of the Spirit that dictated the narrative, cannot
be doubtful. It isintended to exhibit Melchise-
dek under personal relations, which should fit him
also to be the priestly type of the High-Priest of the
New Covenant. The facts seem abundantly suf-
ficient to account for the Old Testament silence,
and for the New Testament representation. Our
author looks back to the Old Testament to see
what there was in the record of Melchisedek to
explain the language of the Psalm regarding his
peculiar Priesthood. These facts present them-
selves prominently to him, and ke exhibits them
in such a manner as to bring out most strongly
and forcibly the typical character of Melchise-
dek. We must remember that the sacred histo-
rian is generally studious to give the lineage of
all the sacred persons with whom he has to do,
and almost invariably signalizes the fact of their
death. Here we have a singular and marked
exception. Melchisedek, evidently, by the rela-
tions in which he appears in Genesis, one of the
most extraordinary men of sacred history, is yet
passed over without one gleam of light shed on
the darkness either of his past or his future.
He thus stands on the sacred page—amidst ἃ nar-
rative which, in its faithful record of births and
deaths, seems intended to illustrate the truth
that ‘Death reigned from Adam to Moses,”—as
one who liveth. Without wishing, therefore, to
derogate in the least from the depth of our au-
thor’s meaning, or from the dignity and mystery
that invest the person of Melchisedek; without
wishing to reduce him to the prosaic level of or-
dinary humanity, I yet can see no reason for find-
ing in him any thing superhuman, or for depart-
ing from the prevailing view of the best modern
expositors, which seems to me to have judiciously
and wisely discarded all the old mysteries re-
garding Melchisedek. The truth is, our author’s
language itself receives far greater depth and
significance by our making its statements regard-
ing Melchisedek derive their peculiar cha-
racter and dignity from the stipernatural perso-
nage whom he represented, than from any supposed
supernatural attributes of Melchisedek himself.
And we must remember, too, that for all the pur-
poses which Melchisedek was to subserve a8 &
type, the appearance, the mere representation of
these qualities in him, answers precisely the
same purpose as the realities. Here the princi-
ple truly applies, ‘“De non existentibus, et non ap-
parentibus, cadem est ratio.” —K. ].
By Salem we are probably to understand Je-
rusalem (which bears this shortened name also
at Ps. Ixxvi. 3; comp. Knopen Gen., 2 Aufi., p.
149 ff.) althgqugh according to Judges xix. 10,
the older name of Jerusalem was Jebus, and we
CHAP. VII. 1-10.
127
find in Jerome (Ep. 126 ad Euagrium) that later
tradition makes the Salim (or Salumias) of Jno.
111. 23, lying eight Roman miles south of Syctho-
polis, the residence of Melchisedek. Bleek,
Tuch., Ewald, Alf., decide after Primas., Rel.,
Rosenm., eéc., in favor of this latter place, which
is also probably mentioned Judith iv. 4. The
author says designedly not εἰς τὸν αἰῶνα, but εἰς
τὸ dinvexéc==perpetually, because the priesthood
which he has in sacred history, from the begin-
ning to the end, without interruption and with-
out transmission to another, is his own (Horm.
Schriftb. I. 402; 2 Ed. IL. 1, 550, Del., Stier, eéc.,
after Theodor. Mops.); not because his priest-
hood is perpetuated in Christ, the type remaining
in the antitype (Thol. after Primas., Haymo,
Thom. Aquin.), nor because the name of Priest,
according to Rev., is applied to all the blessed
(AuBerL. Stud. ὦ. Krit., 1857, III. 497).
Ver. 4. And consider how great, e/c.—
The metabatie dé introduces the consideration of
the other side of the matter. It is more in har-
mony with the impassioned and elevated style
of the passage, to take ϑεωρεῖτε as Imper. than as
Indic. Πηλίκος refers ordinarily, according to
the connection, to age, to size, or to moral great-
ness; but here to exaltedness and dignity of
position, The καί is to be referred, not to Abra-
ham (Luth., Grot., efc.), but to δεκάτην, as indi-
cated by the order of the words. "Ακροϑέίνια lite-
rally, the top of the heap, denotes commonly the
first fruits of the harvest offered to the Deity;
sometimes, as here, the choicest spoils of war
selected out as a sacred offering. Of such select
portions consisted the tithe of the entire booty,
that was now presented by Abraham: the entire
spoils cannot be denoted by ἀκροϑίνια, as sup-
posed by Chrys., Erasm., Luth., Calv., ete. The
name of honor ὁ πατριάρχης, which denotes the
ancestral father and head of the Israelitish na-
tion, is applied Acts ii. 29, to David, and Acts
vii. 8, 9, to the twelve sons of Jacob.
Ver. 5. And they indeed who, from
the sons of Levi, efc.—In the words ἐκ τῶν
υἱῶν Λευΐ, Bl., De W., Liin., efc., take ἐκ partitively;
but it is better, with Hofm., Del., etc., taken
causatively. For the contrast is not drawn be- |
tween those who as descendants of Aaron were
priests, and those who were mere Levites, but
between the Levitical priests and Mel., who has
tithed Abraham, although (μὴ yeveadoy. ἐξ αὐτῶν)
not deriving his lineage from them. [The rea-
son is, however, hardly conclusive. For although
the writer does not intend a contrast between
the priests and the other sons of Levi, yet the
natural method of designating the Levitical priest
is precisely that which is here employed, wiz.,
those of the sons of Levi who received the priest-
hood.—K.]. ‘Ef αὐτῶν is by some erroneously
referred to the Israelites, and by Grot. to Levi
and Abraham together. A second contrast is
this, that the Israelites received the tithes on the
ground of a legal ordinance, while Melchisedek
received it as a spontaneous offering. Add to
this, that the Levites had to do with their coun-
trymen over whom, although brethren, they were
placed, and to whom they were at the same time
restricted, while the relation of Melchisedec to
Abraham was entirely different. The last point
is the relation of him who blesses to the man who
31
as Patriarch is the historical bearer of those
promises of God which include the blessings.
‘Iepareia denotes the priestly service, and the
priestly prerogative. In all other passages of
our Epistle stands iepwoivy—priesthood, i. e.,
priestly office and dignity (comp. Sir. xlv. 7 with
xlv. 24). But even in the LXX. the meanings
of the two words run into each other. Since,
now, at Num. xviii. 1, the term lepareia is used
to designate the Aaronic service, and Jehovah
calls the Levites in relation to Aaron τοὺς ἀδελ-
φούς σου, Biesenthal makes (see Det., p. 278
Anm.) the sagacious conjecture that our author
refers to Num. xviii. 25-32, where the Levites
are required to give the tenth of the tenth to the
priests, and that, instead of ἀποδεκατοῦν τὸν λαόν,
we are to read at Hebr. vii. 5, Aeviv. This would
remove the difficulty occasioned by the fact that
our author ascribes to the priests what, accord-
ing to Lev. xxvii. 80, belonged to the Levites, viz.,
to receive all the tithes in Israel fram Jehovah,
to whom all the tithes of the land belong. For
we cannot along with Bl. (followed by Bisp.,
while most recent intpp. do not touch the diffi-
culty in question, and Ebr. seeks to evade it by
a rendering inconsistent with the order of the
words) assume that in the period after the exile
the priests perhaps took the whole tithes for
their own subsistence, and the maintenance of
the temple service, and that the remaining mem-
bers of the tribe of Levi surrendered to those
who were actually engaged in the temple service
what was demanded for their support. The pas-
sages Nehem. x. 38ff.; xii. 44; xiii. 10; Tob. i.
6-8, state precisely the reverse. The simplest
solution is the assumption of the older comm.
(Drus., Seb. Schmidt, etc.), that ἀποδεκατοῦν, is to
be understood of the indirect tithing of the people
by the priests, in that they received their tenth
from the tenth of the Levites.
[The fact that there should ever have been
any trouble about the solution of this point,
shows how easily difficulties are found in
the Scriptures, by an unnecessary rigidness
of verbal interpretation. In a detailed ac-
count of the Mosaic Institutions, we should of
course expect a statement of the precise rela-
tions of the priests to the Levites, and of the
Levites to the people. But in ἃ brief reference to
them made merely for the sake of illustrating a
principle, it is sufficient to state the general fact
that the Levitical priests tithed the people, 7. 6.»
had their subsistence by the tithing of the peo-
ple, without any intimation of the mode in which
it was done, whether by tithing directly or
through another body.—K. ].
The conjecture of Ribera that under the
term λαός, the author jointly includes the Le-
vites, and that of Thom. Aquin. that the author
starts from the supposition that the Priestly class
furnish the ground and purpose of all the tithing,
inasmuch as they alone receive tithes without
rendering them, are both to be rejected. The
Infin. form ἀποδεκατοῖν adopted by Tisch. after:
B. D*. (which MSS. also read at Matth. xiii. 32,
κατασκηνοῖν), appears to be of Alexandrian origin; :
ξηλοῖν as a var. lec. in Dressen Patr..
Apstt p. 822, n. 4, and στεφανοῖν, after an In--
scription given by Kriaer (I. 1, 3 82, Anm. 7).
Seb. Schmidt, Béhme, eéc., connect the κατὰ τὸν.
128
THE EPISTLE TO THE HEBREWS.
νόμον with τὸν λαόν, Bleek, Bisp., Liin., with ἐν-
τολὴν ἔχουσιν, the majority with ἀποδεκατοῦν.
Ver. 8. Of whom it is witnessed that he
liveth.—Inasmuch as the Melchisedek of his-
tory is certainly dead, while yet the author is
speaking not of an office but of a person, Cappell.,
Heins., Storr, in entire violation of the context,
take the subject to be Christ. Equally unneces-
sary too is it with Theod., BL, ete., to appeal to
Ps. ex., which speaks of the Antitype of Melchi-
sedek. We need only refer for the explanation
of the language to Gen. xiv. ((ic., Calv., Este,
etc.), as we have here but a variation in the
statement of ver. 8, that Melchisedek is ‘‘ without
end of life.” The person of Melchisedek is in-
deed treated as historical, but only in so far as
he is a type of the Christian Messiah.
{Alford heads his comm. on ver. 8 thus:
“Second item of superiority in that Melchisedek’s
is an enduring, the Levitical a transitory priest-
hood.’ This language is not quite accurate.
The author is not comparing the priesthood of
Melchisedek with the Levitical priesthood, but
illustrating the personal greatness of Melchisedek,
which he does by showing his superiority to
Abraham, and then again his superiority to the
Levitical priests, in that while they receive tithes
as dying men, he receives them as one of whom
it is testified that he liveth. His priesthood is not
primarily in question.—K. ].
Ver. 9. And so to speak, efc.—In itself
ὡς ἔπος εἰπεῖν May mean, ‘‘to say in a word
(briefly),” and ‘so to speak”’ (Theophyl.). The
former signification which is here adopted by
Camerar., Beng., efc., is much less appropriate
than the second, which with the Vulg. and Luth.
is maintained by most intpp. [I doubt the clas-
sical use of the phrase in the first signification.
At all events it is incomparably more common
with Greek writers in the second, which is here
in like manner most decidedly in accordance
with the context.—K.]. The phrase implies that
the author is not speaking with strict accuracy,
but only with virtual or approximative truth.
Av’’’ABpaap is not on account of Abraham (August.,
Phot.), but, through Abraham; the Gen. not the
Ace.
DOCTRINAL AND ETHICAL.
1. In the biographies of persons who in the Holy
Scripture itself have received a typical signifi-
cance, we are to regard not merely what is re-
corded of them, but also what, in regard to them,
is designedly past im silence. So of the silence
of the Holy Scripture regarding the origin and
end of Melchisedek, who, with bread and wine
in his hands, went forth from his royal city to meet
and bless Abraham in the vale of Shittim, or the
king’s dale, which 2 Sam. xviii. 18 is mentioned as
the place in which Absalom erected a monument,
and is sought for in the neighborhood of Jerusa-
lem (Jos. Antt. 1,10, 2). The conjectures of Jewish
and Christian interpreters in DryLine (Obdservy,
Sacr. II. 71 seq.) which identify Mel. with Shem,
Ham, or Enoch, are as much opposed to the
history, as the conjecture of NorK (Bibl. My-
thol. I. 154) who here finds the Phoenician god
Sydik, ἃ e., jo eS ne Saturn. He is
simply an otherwise unknown _king, whose meet-
ing. with Abraham, however, 1s, 1n the history of
redemption, at once of the greatest historical
and typical importance. ᾿ Σ
2. ἢ the narrative itself lies the basis of the
author’s typical interpretation. For Melchisedek
is designated Gen. xiv. 19, 22 priest ( A>) of the
Most High God (JW OY SN). He thus not
merely performed priestly acts, as did also Abra-
ham as princely chief, and as did every father of
a family. The language points to a priesthood
distinct from his royal authority, and from the
patriarchal character, which was united with
royalty only in the person of Melchisedek. When,
therefore Abraham bows before this priestly king,
receives his blessing, and renders to him tithes,
he recognizes not merely their relationship in
modes of faith, in their common worship—a
worship untainted by idolatry—of the God who
created the world (while, at the same time,
Abraham on his own part emphasizes, v. 22, the
specific reference of his faith to Jehovah, as the
God who reveals himself in the work of human
redemption), but he places himself personally in
a subordinate relation in respect of office to this
priestly king—a relation thus naturally and
necessarily suggesting atyrictl explanation, and
ἃ Messianic reference. Historically, the pheno-
menon of his appearance is explicable in the
fact that, according to Scripture itself, the wor-
ship of Jehovah, which characterized the de-
scendants of Abraham (Gen. xxviii. 13 ; Ex. iii. 6)
did not actually owe its origin to Abraham. Abra-
ham is not the first professor of this faith, but only
its main representative and transmitter among
the children of Noah, as Seth among those of
Adam. Just as ata later period, in contrast with
the false particularism of the Jews, Jehovah is de-
signated as the God who is pdbiyn. Ps. xe. 2;
xeiii.2; οἴ. 17, or DID, Hab. i. 12, so the
Jehovah worshipped by Abraham appears in Gen.
as the Creator of the world already worshipped by
primitive men on the ground of the revelation of
Himself. And the agency of Abraham in maintain-
ing the knowledge and worship of this God, is ex-
pressed in the same words as that of Seth, Gen.
iv. 26. In the statement, however, that men
then “began to call on the name of Jehovah,”
the historian cannot intend to be understood that
then absolutely the name of Jehovah was first
made known; for but a little before the same
name had been put in the mouth of Eve. He
employs the term of the religious worship of Jeho-
vah, which also at Ps. Ixxix. 6; exvi. 17; Is.
xii. 4, this expression very decidedly designates.
8. The existence of a priestly king, entitled to
utter a blessing and to receive tithes, and in this
character acknowledged by Abraham—a personage
who is indebted for his position to no lineal de-
scent, or legal ordination, but who exercises a
ministry purely personal, so that alike his origin
and his end are veiled from our view, fur-
nishes the natural ground and justification
of the thought that a non-Levitical priesthood,
outside indeed of the Mosaic legal enactments,
yet still according to the will of God, holds
CHAP. VII. 11-19.
129
an authorized relation to the descendants of
Abraham ; nay, that the Messiah predicted (Ps,
ex.) within the very sphere and by the very pro-
phets of Judaism, as a priest after the order of
Melchisedek, possesses alike in his royal priest-
hood and his personal character, an infinite eleva-
tion above the Levitical priests, and the Aaronie
high-priests, and that to recognize this is a sa-
cred duty of the Hebrews.
4. The typical elements which attach themselves
to the Scripture account of Melchisedek are
found not merely in the acts which the Scripture
narrative ascribes to him, but also in the signifi-
cance of hisname. This designates him as a type
of the Prince of Peace, Is. ix. δ, and Branch of
righteousness, Jer. xxiii. 5; xxxiii. 15, who asa
Ruler standing near to Jehovah, Jer. xxx. 21,
coming forth from the midst of Israel, spreads
righteousness and peace in the land, Ps. lxxii. ;
Mich. ii. 18; Jer. xxiii. 5 ff.: establishes them
according to the Divine will, Ezek. xxxiv. 24;
xxxvii. 25: in that He creates peace among the
nations, Zech. ix. 10, and is himself Peace,
(Mich.'v. 5), This typical character is entirely
overlooked by those who ascribe to our author the
idea that Melechisedek came miraculously into life
and miraculously departed from it, (NaGEL, Zur
Characteristik der Auffassung des A. T.im N. T.,
1850); or that he is the incarnation of an angel
(Orig., Didym.), or of the Holy Spirit; (The au-
thor of the Quest. in vet. et Nov. Test. in Hilarius
and the Mgyptian Hierakas, Hpiph. her., 67); or of
a Divine power transcending even Christ. in ma-
jesty (the Melchisedekites, a section of the Theo-
dotians), or of the Son of God Himself (Molin-
seus, Cunzus, Hottinger, D’Outrein, Starke and
others, after some orthodox Fathers in Epiph-
ganius her., 55).
5. «*The Melchisedek of human history has
indeed died; but the Melchisedek of sacred his-
. tory lives without dying, fixed for ever as one
τοῖο lives by the pen of the sacred historian, and
thus stamped as type of the Son, the ever-living
Priest.”” (Dzx.).—‘‘ Likened, he says, to the Son
of God.” And wherein does this likeness dis-
play itself? In the fact that we know neither
the end nor the beginning either of the one or
the other; but of the one, because the beginning
and the end are not recorded; of the other, be-
cause they have no existence.” (Chrys.).—‘ As
man, Christ was without Father, and as God,
without mother; as high-priest He was without
genealogy, and as Eternal Son of God without
beginning and without end of days.” (Bisr.)—
‘Christ, in the Divine counsels, is before all
figures and types: He is the original ; all others
are copies. They are modeled after Him, not He
after them; so also Melchisedek after Jesus
Christ, not Jesus Christ after Melchisedek.”—
(HevBNER).
HOMILETICAL AND PRACTICAL.
The appearance and work of Jesus Christ have
been pointed out to us in the Old Testament not
only by words of prophecy, but also by types and
Jigures alike in persons and acts.—We understand
the history of the world, only as we conceive it
from the point of view of sacred history, and in-
terpret it under the guidance of the Holy Spirit.
—To what should we be moved by the thought
that our actions have a far-reaching and pro-
found influence on the fortunes of our posterity 2—
It is those who have been already blessed who
are always receiving new blessing.—Pious men
render mutual service to each other for the honor
of God.
Starke:—To heroes and warlike men, who
venture their life to protect their country and peo-
ple, belong respect, refreshment and intercessory
prayer.—Happy are the kings who are kings of
righteousness and of peace.—The Divine Admin-
istration has many a time wrought something
through the primitive fathers, not merely for their
sakes, but also for the sake of their posterity.
Hevsyer:—tThe priesthood of Christ, not the
priesthood of the Law, is the source of all bless-
ing.—To our Melchisedek belongs every thing in
sacrifice, since we have all from Him and through
Him.—Let us learn that our true nobility springs
not from men but from Heaven; that we are to
forget time, and think only of eternity.—The
Levites take a tenth from their brethren; Mel-
chisedek from Abraham; but Christ receives the
reverence, the service of the whole world.
II.
The Old Testament itself predicts the abrogation of the Levitical high-priesthood which rests on
the bysis cf the Mosaic law, and the merging of it in the eternal priesthood of the Messiah.
Cuarter VII. 11-19.
11 If therefore [If indeed now, If to be sure now, εἰ μὲν οὖν] perfection were by ([=through,
d|t itical priesthood, (for under it [on the basis of it, ἐπ’ αὐτῆς" }
Hee τῆν κα ἢ need a there [om. was there] that another [dif-
[have] received the law,) what further
the people
ferent, ἕτερον] priest should arise after the order of Melchisedec, and not be called after
130 THE EPISTLE TO THE HEBREWS.
12 the order of Aaron? For the priesthood being changed [transferred, μετατιθεμένης,
13 there is made [becometh] of necessity a change also of the law. For he of whom these
things are spoken pertaineth to another tribe, of [from] which no man gave [none hath
14 given] attendance at the altar. For 7 is evident that our Lord sprang [hath sprung] out
of Juda; of which tribe Moses spake nothing concerning priesthood [priests, lepéwy].?
15 And it is yet far more [is still more abundantly] evident, for that [if, εἰ] after the
16 similitude of Melchisedec there ariseth another [a different, ἕτερος} priest, Who is
made, not after the law of a carnal® commandment, but after the power of an endless
17 [indestructible] life. For he testifieth [is testified of, μαρτυρεῖται] ὁ Thou art ἃ
18 priest for ever after the order of Melchisedec. For there is verily [there becometh
indeed, γίνεται μέν] a disannulling of the [preceding] commandment going before [om.
going before] for the [on account of its] weakness and unprofitableness thereof [om.
19 thereof]; For the law made nothing perfect, but [(for the law perfected nothing), and]
the bringing in of a better hope did [om. did], by which we draw nigh unto God.
1 Ver. 11.—Instead of ἐπ᾽ αὐτῇ, read after Sin. A. B. C. D*. Ἐπ. 17, 31, 46, ἐπ᾿ αὐτῆς; and instead of the Pluperf. vevo-
οθέ read after Sin. A. B. Ο. D*., 17, 47, 18, νενομοθέτηται. ees “Ἢ ace
Ἶ να, 14.—Instead of οὐδὲν περὶ ἱερωσύνης, read atter A. B. Οἵ. D*. E., 11, 47, περὶ ἱερέων οὐδέν. So also in Sin., except-
ing that there οὐδέν stood originally after Mwvoys, and has been placed before it by a later hand.
3 Ver. 16.—Instead of σαρκικῆς, read with Sin. A. B.C. D*. L., σαρκίνης. .
4 Ver. 17.—Instead of μαρτυρεῖ, should be read with Sin. A. B. D*. E., 17, 31, μαρτυρεῖται.
[Ver. 11 —ei μὲν οὖν, if to be sure now, if, indeed, therefore, οὖν, looking back and linking the proposition in a general
way with the preceding; the μέν looking forward, and implying that the writer has in his mind some alternative sentiment
to {hat which immediately follows, and which would naturally be introduced by δέ, but which may be, as here, suppressed.
The words μέν οὖν, do not affect in the slightest degree the construction or meaning of εἰ with its verb. Alford absurdly trans.
lates: “Ifagaia” as “the nearest English expression to εἰ μὲν οὗν." It could not well be more unfortunately rendered,
unless possibly by yea if, by which Alford renders the same combination at ch. viii. 4, while the rendering of μὲν γάρ. ver.
18 of ch. vii., by for moreover, is equally regardless of the meaning of the particles, and the demands of the context. In the
present case tlic author passes (ver. 11) from a consideration of the personal greatness ot Melchisedek,—a greatness guaran-
teeing, by implication, the greatness of the priesthood in which bis should find its antitype—to the points of superiority of
the Melchisedek priesthood of Christ over the Levitical priesthood.—em’ αὐτῆς, on the basis of τἰ---ὥνενομοθέτηται Perf.
like δεδεκάτωται, ver. 9, have had their legislation, stand recorded as having received the law.—ris ἔτι χρεία. what need any
longer ; ἔτι, logical here, not temporal.—erepov ἱερέα, a different priest, not merely ἄλλον, another, numerically.
Ver. 12.---μετατιθεμένης, while it is undergoing a change or transfer ; not simply being changed=perateOeions.
Ver. 13.’ ὅν, upon, in relation to whom.—peréaxnxev, hath participated in, hath shared in (perf. not as ch. ii. 14,
μετέσχεν); Eng. ver., pertaineth to.—ovdeis προσέσχηκεν, none hath given attendance. ᾿ ἱ
Ver. 14.--πρόδηλον γάρ, for τέ is conspicuously evident—avatétadrxev, hath sprung or risen, not sprang.—mepi ἱερέων,
concerning priests. Σ
Ver. 15.---περισσότερον ἔτι κατάδηλόν ἐστι, more abundantly still ds tt evident, κατάδηλος, intensive of δῆλος, and περισ-
σότερον, stronger than the simple comparative of xatadyAos.—el, ἢ =f it is the case that—and itis; Eng. ver., fur that which
gives the meaning.—avioraran, there artseth.
Ver. 16.—yéyovev, hath become, viz, priest; Alford, ἐς appointed ; Eng. ver., is made.—dxatadvrov, nct exact'y as
Eng. ver., endless; but not to be dissolved, indissoluble, indestructible.
Ver. 19.—Ovdév yap ἐτελεί., for the law brought nothing to perfection, should be in parenthesis, and ἐπεισαγωγή, α
ing in upon, or in place of, codrdinated with ἀθέτησις as subject of γίνεται, as shown clearly both by the μέν and δέ. and
the much greater clearness and elegance of the construction; “there takes place an abrogation on the one hand—and an
introduction thereupon ἐπί). Ebr. follows the Eng.,ver.in its erroneous construction. Alf. constructs the sentence other wise
correctly, but (misunderstanding apparently a statement of Hart. Pertikel. 11. 414) regards μέν as here used elliptically, and
poiuting to an understood contrast in the permanence of the ¢w7 ἀκατάλ. just mentioned. ‘It is hardly possible, even with
the right construction of the sentence, to regard this μέν as answering to the δέ following ἐπεισαγωγή; 118 connection with
the γάρ will not allow this. If this had been intended we should have expected the form of the sentence to be ἀθέτησις
γὰρ γίνεται τῆς μὲν προαγούσης ἐντολῆς. No criticism could be more incorrect There is not the slightest reason
why μέν cannot stand with yap, and yet be followed by its corresponding δέ, unless it is impossible for a sentence to stand
in the relation indicated by γάρ to a previous sentence, and yet itself be susceptible of a distribution of its members by
a ptvand δέ. We have in fact just such a construction at vers. 20, 21, and it is among the most natural and familiar in the
language. And the construction proposed by Alf. as required in case the μέν and δέ here were in contrast, is totally wrong.
The order of words which he has given would imply a contrast not between the abrogation of the preceding command:
ment and the introduction of a better hope, but a contrast between the abrogation of the preceding commandment on the
one hand, and of something else on the other. The construction, as it stands, brings out, regularly and elegantly, the re:
quired antithesis. It might indeed have stood γίνεται yap ἀθέτησις μὲν προαγούσης--ἐπεισαγ. δέ, Δῃ ἃ also in one or two
ether modes of arrangement; but no change is needed.—K.].
not refer back to ch. vi. 20 (De Wette, Bisping).
EXEGETICAL AND CRITICAL. The yap in the parenthetical clause refers to the
obvious but unexpressed thought that one might
Ver. 11. If, indeed, now perfection were, | be inclined to assume that perfection was brought
etc.—Ei μὲν οὖν ἦν is the genuine Greek construc- | about through the Levitical priesthood, inas-
tion for a hypothetical proposition which denies | much as this stood in reality in organic connec-
the reality of the case supposed.* The οὖν does | tion with the Mosaic law. The supposition that
the sentiment merely is that the people received
* [The μὲν οὖν has nothing whatever to do with the charac- σ' i } i
ter of the hypothetical construction. The words simply indi- ἸΕΡ8] ΤΟ πα Πδθε regarding ihe Prvestiood
cate, the one (οὖν) its logical relation to that which precedes, (Schlicht., Grot., B1.), is contradicted not merely
an Eva Guay) τὸ ermunection eee that which follows. | by the utter superfluousness of such a remark,
the εἰ ἣν (all that belongs intrinsically to the construction) i ᾿ it i i
is indeed genuine Greek, for the protasis of a hypothetical nee ehieay by ἀν δ νος only ἘΠ verhs
proposition which denies the reality of the case supposed,
ut so it is equally for that of one which admits it. All turns | would be; tf there were perfection, there would not be need,
upon the character of the apodosis. If the apodosis bean Indi- | but there was, or is, not. Et τελείωσις ἦν, χρεία οὐκ ἦν
cative past with ἄν, the proposition denies ; if any Ind. tense | would be: if there was perfection there was no need—and
without dy, it admits. Thus εἰ ἦν τελείωσις, χρεία οὐκ ἂν ἣν | there was perfection.—K.].
CHAP VII. 11-19.
131
of speaking that ἐπί with the Gen. stands in such
a sense (BernuApy, Synt., p. 248). Many, as
Seb. Schmidt, Rambach and others, have even
explained it barely of rites and institutions per-
taining to the τελείωσις. Clauses denoting ne-
cessity are commonly followed by the Inf. with
μή (Harr. Partikellehre 11. 125). When, how-
ever, the negation refers not to the entire sen-
tence, but, as here, to an individual portion of
it, ob also occurs (Mapvic Gr. Synt., 2 205;
Kiun., ὃ 214, Anm. 2). Luther makes λέγεσθαι
depend on χρεία, and all that intervenes depend
on λέγεσθαι. It is more easy and natural to
make the two Infinitives, ἀνίστασθαι and λέγεσθαι
codrdinate with each other, and both dependent
on ypeia. “Erepov emphasizes the diversity in
kind,
Ver. 12. Por if the priesthood is under-
going a change, etc.—The γάρ refers not (as
with Liin.) to the parenthetical clause, but intro-
duces the first argument in support of the main
idea of ver, 11, υἱΖ., that the appointment of a
Melchisedek priest, is incompatible with the as-
sumption of the sufficiency and efficiency of the
Levitical priesthood. Νόμος is neither to be re-
stricted to the law of the priesthood (Bez., Grot.,
etc.), nor to the ceremonial law (Calv., ἃ Lapide,
Carpz., etc.). For although it is true that ver.
18 merely introduces the proof of the proposition
of ver. 12, that the change of the law, there as-
serted as inseparable from the change of the
priesthood, appears historically in the fact that,
the Old Covenant itself predicts the Melchisedek
priest as a non-Aaronic and Levitical priest,
while ver. 14 attaches to this the historical proof
of the fulfilment of this prediction in the person
of Jesus, and thus far the law spoken of might be
the mere law of the priesthood; yet inasmuch
as it has been previously stated that the Israeli-
tish people had received their νόμον in organic.
connection with the institution of the priesthood,
of course the change of law here referred to can
by no means be regarded as a partial one.
[Moll then regards ver. 13 as still lingering back
in the realm of prophecy, and simply asserting
that the person of whom the language of the
prediction is uttered, viz., ‘thou art a priest,”
etc., appears in the very fact of the prediction as be-
longing to another tribe, where none gave attend-
ance at the altar; for if he was a Melchisedek
priest, he could not be an Aaronic and Levitical
priest, and therefore could not be of the tribe of
Levi; and he then regards ver. 14 as coming
down into the actual historical life of our Lord,
and confirming the inference from propsecy by
the well known testimony of fact. The main
scope of the paragraph, he thinks, is to illustrate
the cardinal idea of ver. 11, viz., that the institu-
tion of the Melchisedek Priesthood of Christ is
incompatible with the supposition of the compe-
tence of the Levitical priesthood to accomplish
its intended work of perfection. This is shown,
first, by the fact that the Old Testament itself, as
shown by the prediction of Ps. cx., contemplated
a transfer of the Levitical priesthood to another
tribe—a transfer actually realized in the person
of Jesus (12-14). Secondly, by the essential dif-
ference in the character of the Melchisedek
Priesthood of Christ (15-17)—K.]. Ταῦτα, ver.
14, refers to the words of the Psalm, cx. 4, The
Perfects μετέσχηκεν, προσέσχηκεν, ἀνατέταλκεν,
point to the historical facts as now standing
completed before the eye. ’Ag’ ἧς denotes the
springing forth from the φυλή. Προσέχειν τινι--
to give one’s attention, or devote one’s activity to
a thing. The reading itpooéoryxe in Erasmus is
a Patristic gloss. The πρό in πρόδηλον is not
temporal (Pierce), but strengthens the conception
of a thing as lying open or conspicuous by the
facts, while κατάδηλον in like manner emphasizes
the reasonings of ver. 15.
Ver. 15. And it is still more abundantly
evident, e¢c.—Ebrard entirely erroneously sup-
poses that the thing here asserted to be evident
is the fact of our Lord’s springing from Judah
(ver. 14), Bisping, following Chrys. and others,
supposes it to be the greatness of the difference
between the Levitical and the New Testament
priesthood. Klee, with Primas., Just., Ram-
bach, ete., supposes it to be the reality of the
change of the priesthood. Delitzsch, with J.
Cappell. and Bengel, regards it as the inefficiency
of the Levitical priesthood; while Bleek, De
Wette, Thol., Liin., find in it the statement that
the change of the priesthood involves the
change of the law. But this statement itself
served merely as the first proof of the capital
thought contained in ver. 11, viz., that the ap-
pointment of a Melchisedek priest was incompa-
tible with the efficiency of the Levitical priest-
hood, and was itself again substantiated by the
fact of the actual occurrence of the change. The
author now advances to the second proof of the
same point, a proof in which is involved alike
the insufficiency of the Levitical priesthood, and
the greatness of the distinction between the Le-
vitical and the New Testament priesthood. In
the previous argument the stress was laid on the
circumstance that with the change of the priest-
hood stood actually and as matter of fact con-
nected a change of the Mosaic law. It is now
laid on the intrinsic idea and character of a Mel-
chisedek priest. A Melchisedek priest, as such,
is the subject of the clause. Had the author had
in mind Jesus personally, he would have person-
ally designated the subject, of which the predi-
cate would then be the priest of a different cha-
racter. The greater clearness of this proof, how-
ever, lies in the fact that His birth from a dif-
ferent Israelitish tribe does not so much consti-
tute the Messiah a ἕτερος ἱερεύς as his “likeness”
to Melchisedek. This not merely places him in
another τάξις of Priests, but gives him ἃ priest-
hood forever (εἰς τὸν αἰῶνα), and such a priesthood
can alone work τελείωσις, comp. ver. 25.
[The passage vv. 11-16 is, as indicated by the
great diversity of opinions regarding it, while
easy enough to translate, among the most diffi-
cult in the Epistle to analyze so as to assure us
that we have the precise scope and drift of the
author. Some, as Liinemann, regard ver. 12, with
its ratiocinative γάρ, as simply illustrating the pa-
renthetical clause of ver. 11, a view which at
first glance seems probable. Others, as Bleek,
De Wette, Delitzsch, regard it as paving the way
for what follows, and ‘laying down the ground
why, not without urgent cause, the priesthood is
changed” (De Wette), admitting at the same
time that the parenthetical clause of ver. 11 has
an important bearing on the illustration. Moll
182
THE EPISTLE TO THE HEBREWS.
considers the capital thought which the whole
passage is designed to illustrate, to be the incom-
patibility of the institution of the Melchisedek
priesthood, with the idea of the sufficiency and
competence of the Levitical priesthood. Equally,
perhaps still more diverse, are the views regard-
ing the reference of the κατάδηλον, ver. 15. Let
us follow a little the course of thought. The
author passes, at ver. 11, from illustrating the
personal greatness of Melchisedek—involving by
implication, the superiority of his priesthood to
that of Aaron, and a fortiori the superiority of
that of which his was but a type, to the Aaronic
—to the consideration of the relative claims of
the two priesthoods themselves, viz., the Levitical
priesthood and the Melchisedek priesthood of
Christ. The main ideas which he introduces, and
which lie in the very nature and relations of the
case, are the following: 1. That the Mosaic
economy rested for its execution and effective-
ness on the Levitical priesthood; the abroga-
tion, therefore, of the latter involves an abroga-
tion of the former. This abrogation he mildly
calls a transfer. 2. That this abrogation of the
priesthood and of its associated and superincum-
bent economy is already predicted in the Old
Testament, (in the declaration of God, Thou art
a priest forever, etc.), and that this prediction
is actually realized in the well-known descent of
Jesus Christ from the stock of Judah—a non-
priestly tribe. 3. That the change of priesthood,
and of course the superiority of the latter, con-
sists even more in the internal character of the
Melchisedek priesthood, as compared with the
Levitical, than in the mere external fact of
change. 4. That the oath which accompanied
the inauguration of the Melchisedek priest marks
its superiority. 5. That its superiority is also
marked by its singleness, untransferableness,
and perpetuity, in all which features it stands
contrasted with the Levitical. These are the
general ideas from ver. 11 to ver. 26, and it is
only at two or three points, chiefly at vv. 12, 18,
and 15, that the difficulty is found in tracing the
precise thread of connection. Without feeling
over confident, I think it is nearly as follows:
If, indeed, now (the now οὖν, linking it in a
general way with what precedes, the μέν point-
ing to the suppressed affirmation, contrasted
with the supposition as; if, indeed it were, but
it is not) perfection were by the Levitical priest-
hood—and that priesthood was bound to make
the law effective, for the legislation of Moses
was based upon it—there were no need for an-
other priest to be spoken of in prophecy as
about to arise after the order of Melchisedek,
and not after the order of Aaron. And that such
a change would not take place without urgent
cause is evident, for see how far-reaching it is.
For when the priesthood is transferred, as in the
prediction of the Psalm it is, it carries with it a
. transfer and an abrogation of the Law. And
that such a transfer is made is clear; for he in
regard to whom the language of this prediction
is uttered, belongs to another tribe, of which
none has ministered at the altar ;—(Delitzsch con-
siders that in this verse (ver. 18) the author has
already descended from the region of prophecy
to that of fulfilment. Moll regards him as still
standing on the ground of the prophecy, and
simply stating what the prophecy implies re-
garding the birth and tribal relations of the pre-
dicted priest. In favor of Moll’s view is the
indefinite ἐφ᾽ ὃν λέγεται ταῦτα; In favor of that
of Delitzsch are the definite statements with the
perfect tense of the verb, which seem to point to
actual historical facts. I concur on the whole
with Delitzsch ; Alford scarcely touches the ques-
tion).—For it is a well-known historical fact,
that our Lord hath sprung from Judah, to which
tribe appertains no regular priesthood. From
this fact now it is evident that that change of
priesthood has taken place which brings change
of law, viz., the fact that the old priesthood be-
longed to a particular tribe, and that when it
passes to another tribe, of course the Mosaic
priesthood is subverted, and therefore the whole
structure reared upon it falls to the ground;
but it is still more abundantly evident from an-
other fact, viz., the intrinsically different charac-
ter of this new priesthood, in that this priest
arises after the likeness of Melchisedek—having
those properties which this likeness would pre-
suppose—who hath been made, ete. From this
point the course of thought is easy. I thus do
not regard the course of thought as carried out
with strict logical precision. The author shows
how great consequences depend on the overthrow
of the Levitical priesthood—nv less consequences
than the abrogation of the whole law that rests
upon it—shows how this transfer is actually
made in the person of Jesus, and how still more
vital and deep-reaching than the mere transfer,
is the change in the intrinsic character of the
Melchisedek priesthood itself. Here he has, as
it were, drifted into the topic of the superiority
of Christ’s Melchisedek priesthood to the Aaro-
nic, which he then farther illustrates by the
matter of the oath, and the singleness and per-
petuity of the Melchisedek priest as against
the plurality and transitoriness of the Levitical
priests.—K. 7.
Ver. 16. Who has been made not after
the law, etc.—By νόμος here Chrys., Calv.,
Beng., Bohme, Thol., and others, understand
the Mosaic law, whose elements are collectively
designated as a fleshly institution. But the ex-
pression κατὰ νόμον ἐντολῆς σαρκίνης in antithesis
to κατὰ δύναμιν ζωῆς ἀκαταλύτου, requires certainly
that we take νόμος as at Rom. vii. 21, 28 in the
sense of norm. We are not, however, to infer
from this that ἐντολὴ σαρκίνη is the special requi-
sition of the Mosaic law regarding the Levitical
priesthood (Liin.), and is so designated because
it lays stress merely on outward, earthly things,
which are liable to destruction, as on lineal de-
scent, etc., and installs only mortal men as priests
(Theod., Grot., Bl, De Wette, etc.). Still less
may we appeal to the fact that in later Greek
the distinction between adj. ending in ἐκός and
νος is done away (Winer, Thol., etc.). For no
New Testament writer could characterize the
Mosaic law, whether taken as a whole or in any
of its ordinances, as fleshly, inasmuch as they are
collectively to be referred back to the will of
God, and for this reason Paul expressly empha
sizes the spiritual nature alike of the νόμος and of
the ἐντολῇ, Rom. vii. 12, 14. Doubtless, indeed, the
signification of perishabceness, which Beng., Carpz.,
etc., have found in σαρκικός, is possible for σάρκινος
CHAP. VII. 11-19.
138
(=made of flesh). Still I should prefer to refer
the epithet to the qualities of externality, frailty
and impotence, which belong to the nature of the
σάρξ, and which are also at the same time predi-
cated of the ritual and statutory character of the
Mosaic law. It is this property of the law
which I conceive to be expressed by ἐντολὴ
capxivy, To this corresponds the fact that it is
not placed in contrast directly with the historic
Jesus but with the ἕτερος ἱερεύς, which finds its
realizationin Him, whose characteristic, as shown
by ver. 18, is drawn from the words of the
Psalm. Any reference to the capacity of Christ
to impart life to others (as supposed by Cam.,
Dorsch., Calov, etc.), is not for a moment to be
assumed. As previously κατὰ τὴν τάξιν Mery.
was explained by κατὰ τὴν ὁμοιότητα M., so here
εἰς τὸν αἰῶνα is explained by κατὰ δύναμιν ζωῆς
ἀκαταλύτου. The language then has not reference
to the incarnation of Christ the Messiah, but to
His appointment as Melchisedek priest in the
presence of God, in the completeness and perfec-
tion of His personal life. He is also the subject
of μαρτυρεῖται [so Alf.], which Bleek and others
take impersonally. Ὅτι is the ὅτι of citation as
ch. x. 8; xi. 18.
Ver. 18. For there becometh a doing
away, efc.—The author is showing that the
thought expressed in vv. 15, 16 is contained in
the passage of the Psalm. To this passage
points the Pres. γίνεται, which belongs to the
two clauses that are separated by the parenthe-
sis. Some interpreters remove the parenthesis,
erroneously and make v. 19 an independent sen-
tence, either making ἐπεισαγωγή a predicate to
ὁ νόμος, and supplying ἐστίν or ἦν (Erasm., Calv.,
Ebr., etc.), or making ἐπεισαγωγή subject and re-
peating ἐτελείωσεν (as Beza, Grot., E. Ver.). In
the former case the meaning would be: ‘but
the law is indeed, or was, an introduction to a
better hope:” in the second case: ‘‘but the
ἐπεισαγωγήῆ, etc., did bring in perfection.” The
latter construction would demand the article be-
fore ἐπείσαγ. as before νόμος, indicating the sub-
ject. The former is opposed alike by the fact
that the μὲν γάρ without the corresponding dé is
not—namely, but only=for to be sure, for at least,
(Hanr. Partik. 11., 414), which is here entirely
out of place, and that ἐπεισαγωγή is not—eicay-
ayf, but denotes the introduction of something
either as added to an object already existing, or as
a substitute for it. This object is here προάγουσα
ἐντολή, whose meaning is determined by the con-
nection, for which reason the absence of the
article does not require that the clause be taken
88 a general one (Schlicht., De Wette), while the
use of ἐντολή as substantially equivalent to the
Mosaic νόμος, would be adverse to it, (Primas.,
Chrys., Theod., Calyv., Grot., etc.). The thought
contained in the parenthesis (so rightly at first
constructed by Luther, and erroneously changed
in his later version), is weakened by changing
the neut. οὐδέν into the masc. οὐδένα, (Chrys.,
Schlicht., Grot., Carpz., Bisp., ete. ).
DOCTRINAL AND ETHICAL.
From this passage Chr. Ferd. Baur takes oc-
easion (‘¢ Christianity and the Church of the
three first centuries,” p. 99), to maintain that
our author holds an essentially different position
from Paul, saying, ‘To the Apostle Paul Ju-
daism is essentially law, while in the law again
appears only its negative relation to Christianity.
To the author of the Hebrews, Judaism is esscn-
tially a priesthood. The priesthood is with
him the primary thing, and the starting point of
his entire discussion; the law is but secondary.
The latter must regulate itself by the former.”
It is only when torn from its connection that our
passage can be so explained. It points rather
to the historically known fact, that the Mosaic
law, through which the Israelites in general
were constituted a people, and especially a peo-
ple of God, was given to them with direct refer-
ence to, and on condition of the ministry of the
priesthood, which, in its establishment and func-
tions, stood indissolubly connected with it.
From this, then, could the conclusion be drawn,
that the change of so cssential an institution as the
priesthood would include and draw after it the
change of the law itself. If then, farther, as an
historical fact it must be acknowledged, that in
the Old Testament itself, by the divine word of
prophecy, this change of the priesthood is an-
nounced as one designed by God, and with cer-
tainty to be introduced through the Messiah,
there could be drawn the farther conclusion that
the whole law and the legal covenant relation in
general, has, in the plan of God himself, only a
transitory, and as elsewhere indicated, disciplin-
ary significance. The fact was thus demon-
strated, that in the establishment of the Law, and
of its institutions, God did not promise and
pledge within the covenant of the law itself, and
within its means of grace, the attainment of the
demanded and designed perfection. Rather this
perfection must and can be attained by other
means of grace, which are in like manner an-
nounced by God, and have been already intro-
duced.
2. The Law can, as the verbal expression of
the Divine will, only describe perfection; it can-
not exhibit it personally. It can further, as the
command of God to His people, only demand from
them human perfection, but not create it in them.
Finally, as the law of the holy God, it cannot
overlook the universal lack of perfection, nor
leave those whose duty binds them to this per-
fection, exempt from punishment. It must ra-
ther judge the sin everywhere disclosed by it,
and, since all men prove themselves to be sin-
ners, can only condemn and not acquit. This is
the imperfection and the weakness—this incapa-
city to produce perfection—which lies in the nature
of law as such, and of course also in the law of
God; comp. Rom. vill. 3; Gal. iv. 9, where
Paul calls the law τὰ ἀσθενῆ καί πτωχὰ στοιχεῖα.
8. Should, with this condition of things, ἃ
positive covenant relation between God and His
people, bound solemnly to the law, be possible,
this could only take place by instituting an ex-
piation, upon the foundation of which rests @
reconciliation for the forgiveness of sin, and the
introduction of the spiritual peace and blessing,
which we so deeply need. But since man as 8
sinner is incapacitated for it, his only hope rests
upon the Divine interposition in providing such an
expiation.
4. This divinely originated plan is not merely
134
THE EPISTLE TO THE HEBREWS.
ees:
promised by the word of prophecy, but was im-
mediately, by a system of legal arrangements,
by the institution of the Levitical priesthood,
at once prepared for and prefigured. So far was
it from lying within the divine purpose to intro-
duce perfection by this institution, that on the
one hand its typical and symbolical character
was made clearly manifest, and on the other its
transitory nature and import were expressly de-
clared by the direct prediction of a priesthood
of another character in the Old Testament itself,
where the Messiah is purposely represented not
merely as a priest-king, but also as not an
Aaronic, but a Melchisedek Priest.
5. It is true that Christ is also the antitype of
the high-priest Aaron; yet only in so far as His
death on the cross, which wrought an eternal
redemption, is compared with the annual expia-
tory sacrifice, which only the high-priest, after
first making expiation for himself, was permitted
to offer. But in respect, on the other hand, to
the origin and dignity of the Son, who, forever
perfected, sits enthroned at the right hand of
the Father; in respect to that ministry of inter-
cession and of blessing, which gives perpetual
efficacy in heaven to the sacrifice which once for
all was offered upon earth,—in respect to these
He is the counterpart of the Priestly King Mel-
chisedek.
6. In this relation Christ exercises forever His
mediatorial function, because in His person He
possesses an indestructible life. He is Priest,
not in consequence of any commandment, or on
the ground of any priestly descent, but in virtue
of His personality, which renders Him the bearer
of an eternal and untransferable priesthood,
on the ground of His offering of Himself on the
cross, and in consequence of the position which He
assumes as the Risen, eternally living God-man,
exalted above all heavens to the throne of God.
7. The origin of Jesus from the tribe of Judah
(Rev. v. 5), through His descent from the house
of David (Acts ii. 30; Rom. i. 3; 2 Tim. ii. 8),
which is, on the one hand, like the rising of a
star, Num. xxiv. 17, or of light from on high,
Is. lx. 1; Mal. iii. 20; Luke i. 78; on the other,
like the sprouting branch, Is. iv. 2; Jer. xxiii. 5;
xxxiii. 15; Zech. iii. 8; vi. 12, shows that the
priesthood of Jesus is not the Levitico-Aaronical,
but the Melchisedek priesthood; that thus the
change predicted in the Old Testament has al-
ready historically taken place, and with this the
abrogation of the Mosaic law received its author-
ized beginning. In this connection the re-
mark of the author that this birth of Jesus
from Judah is a perfectly well-known fact, so that
he can make of it as of an unquestionable foun-
dation, the most decided use in addressing his
readers, is of great historical importance, espe-
cially in view of the circumstance that this
epistle was written before the destruction of
Jerusalem.
8. In the old covenant the Levitical priests
were the mediators between God and the people ;
they had the honorable appellation of ‘those
who draw near to Jehovah,” Num. x. 8. Since
Christ entered on His office as the only and eternal
mediator, the whole people of God have received
the appellation of a royal priesthood ; a free
access to the Father has been opened to all be-
severs, and the realization of a better hope has
oe which in the Old Testament prophecy
came from the Melchisedek priest to the law,
and passed over, out of and beyond it.
9. Also the hope of the believers of the Old
Covenant was not directed merely to earthly
goods, to long life and possession of the prom-
ised land, to security from enemies, and to do-
minion over unbelievers. The hope of a future
life was according to ch. xi. 10, 18, 14 by no
means wanting to the Patriarchs, and the Mes-
sianic hope gave them not only a concrete subject
matter of their hope, but led also to better
means for perfection than the legal institutions
could furnish. Ἢ
10. The idea of perfection embraces all points
and elements in that state of perfectness in
which the Divinely appointed goal is reached,
to which Christ was led by sufferings (ch. ii. 10),
and to which man (x. 1) can attain only through
this ἀρχηγὸς τῆς σωτηρίας on the ground of the
sacrifice of this New Test. high-priest (x. =
But this state is not with Reuss (Hist. de la
Theol. 11., 551) to be limited to subjective and
moral perfection. It rather has only its begin-
ning in the purification which appertains to the
conscience, ch. ix. 7; its progress in that drawing
near to God (vii. 19), in which the outward objec-
tive principle of sanctification described in ch. x.
14, now proves itself actually efficacious; and
its conclusion in eternal life, primarily in the
spirits of just men made perfect, xii. 23, then
after the resurrection, in their participation in
glory, xi. 40.
HOMILETICAL AND PRACTICAL.
The likeness and unlikeness of Christ to the
priests of the law.—Wherein consists the
strength, and wherein the weakness of the law?
—The hope, by which we draw near to God, as
already foretold in the Old Testament, by means
of the old covenant, however, was not to be rea-
lized.—God changes not His plan, but does
change sometimes the means of its accomplish-
ment.—The glorious harmony of prophecy and
history in the person of Jesus Christ.—How do
law and Gospel stand related to each other ?—
The hope to which we arecalled: a. as to its sub-
stance; ὁ. as to its foundation; c. as to its nur-
ture.—Christ, a priest of a different kind from
all other priests whatsoever.—Christ at once
God and man, Priest and King, subject to the
law, and free from its statutory observance.—
The mutual relation of law and priesthood.
Srarke:—The Old Testament, as one which
in itself was much too weak, must necessarily be
changed, and through the New Testament, &
better hope be brought in, through the effica-
cious sacrifice and intercession of Jesus Christ, as
the perfect high-priest, who alone gives us salva-
tion. The Levitical Priesthood is fulfilled through
the Messianic, and thereby has been done away.
—The holy and wise God has in His word set forth,
forthe good of men, the mystery of Christ, in mani-
fold ways, with so many reasons, of which some
are at once clearer and more binding than others.
—What the prophets have predicted of Christ so
many hundred years ago, has been in Him go’
CHAP. VII. 20-22,
18
exactly fulfilled. Who sees not also in this, the
divinity of the Holy Scriptures ?—While all be-
lieving Christians are permitted to draw near to
God in Christ, they are also all spiritual priests,
whose dignity and office it is to offer themselves
in sacrifice to God, (Rom. xii. 1 ; 1 Pet. ii. 5, 9)
as those who are animated with the Spirit of
Christ, and adorned with the white priestly gar-
ment of righteousness, Is. lxi. 10.—Blessed is he
who from time to time draws near in faith to
Christ, and in Christ unto God, and makes his
whole life nothing else than, as it were, a per-
petual going out from himself and the world, and
going in unto God, Jam. iv. 8.—He who, while he
lives on earth, draws not near to God, in faith
and prayer, will not come to God after death,
ch. iv. 16; Rom. v. 1, 2.
Haun :—As Priest, Christ assists from with-
in; creates an internal atmosphere, gives free-
domand joy. As King, He aids also from with-
out, and removes everything which can hinder
the inner life of His people, and brings to naught
the assaults of their foes.
Riecrr:—From the fact that another Priest
was to appear, was to be inferred an entire
change in the economy of God.
Hevusner :—The present religion of the Jews
is an exceedingly defective Judaism. They ad-
mit some of its elements, while what is most im-
portant in it, they are utterly unable to carry
out.—All mysteries, orders, societies, which
claim equal or even superior rank to the Church
of Christ, area sin against the high-priestly dig-
nity of Christ.
Stem :—Christianity is by so much the more
perfect covenant, in that the covenant of God in
the Old Testament, merely introduced, prepared
for, and prefigured it; in that it then removes im-
perfections which the former was not able to re-
move; and finally, in that there are also blessed
prospects for the future, which indicate Chris-
tianity as the more perfect covenant.
Til.
The New Covenant is by so much the more excellent as Jesus Himself is its personal’ guarantee.
Cuaprer VII. 20-22.
20
Ana inasmuch as not without an oath [the swearing of an oath, ὁρχωμοσία] was he
21 made priest: (For those priests were made [for they indeed have become priests]
without an oath; but this [he] with an oath by him that said unto him, The Lord
sware and will not repent, Thou art a priest for ever after the order of Melchisedek:)!
22 By so much? [also] was Jesus made [hath Jesus also become] a surety of a better tes-
tament [covenant].
1 Ver. 21.—The words κατὰ τὴν τάξιν MeAx., are wanting in Cod. Sin., B. C., 17,80. In the Sin. are wanting also the
preceding words εἰς τὸν αἰῶνα.
2 Ver. 22.—Instead of the Rec. τοσοῦτον, we are to read τοσοῦτο according to the Sin. A. B.C. D*. In the Sin. the
y has been added by a later hand, as also previously the words ets τὸν αἰῶνα as far as MeAx.
Ver. 20.---ὁρκωμοσία, the swearing of an oath: so the fuller form (like μισθαποδοσία, ii. 2) had better be rendered
[ ἶ ΐ
(with Alf.), than by the simple oath (ὅρκος, as γῇ. 17).
Ver. 21.—oi μὲν yap χωρὶς ὅρκωμ. εἰσὶν iep. yey. for they indeed=for while they, without the swearing, etc., have become
priests
ing and
out more fully the two-fold idea of ὃ
88 if it were yéyovarte.
It is difficult to reproduce in English the force of the periphrastic εἰσὶν γεγονότες, are having become, bringing
We cannot, perhaps, render better than simply have become
Ver. 22.---καὶ κρείττονος διαθ. yey. ἔγγυος ‘Ins., also of α better covenant (not testament), hath Jesus become (not, been
made) surety.—K.].
EXEGETICAL AND CRITICAL.
Vur. 20. And inasmuch as, ete.—Luther
translates erroneously, ‘‘and besides, what is
much,” from a misconception of the Vulgate et
quantum est. He connects also, like Chrys.,
Theodoret, Erasm., Calv., etc., these words with
the preceding. True, the text in fact emphasizes
the idea that this hope was not introduced with-
out the swearing of an oath, but in form a protasis
precedes to which the κατὰ τοσοῦτο corresponds,
and in which we are not to supply ἱερεὺς γέγονεν
(Gic., Beng., Bohme, Liin.), still less ἔγγνος γέγο-
vev, but, γίνεται τοῦτο (Bleek, De W., Thol.,
Hofm., Del.).
Ver. 22. Surety of a better covenant.—
Luther erroneously understands here διαθήκη as
testament, and translates without authority éyyvoc,
ausrichter—executor. In classic Greek διαθήκη al-
ways denotes an arrangement, in general, a dispo-
sition or settlement, of which will or testament 18
a special form. The Sept., however, employs
the word regularly instead of συνθήκη, as a trans-
186
THE EPISTLE TO THE HEBREWS.
lation of FAI"), so that it is also to be regarded
in the New Testament as a terminus dogmaticus
= covenant, from which signification we are
to depart, only when compelled by the connec-
tion. The justification of this view of the word
on the part of the LXX., and of the New Testa-
ment writers, lies in the fact that the covenant
of God with men is not a compact concluded be-
tween two equally authorized and independent
parties; but is essentially a Divine arrangement
and disposition against sin and for human salva-
tion, into which those who are called enter under
a religious obligation, and to which God binds
Himself in His truth and faithfulness. The
Hebrew expression appears, on the contrary,
to spring from this latter view, since for
the word ΓΖ the signification “determine,
τ
constitute, establish,” assumed by Hofm., cannot
be proved, but only either the signification ‘se-
parate, choose out,” is admissible, 1 Sam. xvii.
8, or the signification ‘‘cut,” with reference to
the original mode of ratifying a covenant, to
which Jehovah (Gen χυ.), as matter of convenience
condescends.—'Eyyvoc is not to be explained by
μεσίτης, mediator, although this word (not found
elsewhere in the New Testament) may have been
selected with allusion to the preceding ἐγγίζειν.
Moreover the strictly juristic conception of the
term fidejussor, and a reference to Christ’s vica-
rious satisfaction (Thom. Aquin., Calov, etc.), as
well as any supposed reference to Christ’s suf-
ferings in general, as sealing the covenant (BL,
De W., Liin.) is against the context, which in
Christ, the Everlasting One, exalted at the right
hand of God, recognizes the voucher and guar-
anty for the eternal maintenance and validity
of the covenant which He mediates.
DOCTRINAL AND ETHICAL.
1. The Levitical priests entered the priestly
office by a simple command; Christ entered it by
an arrangement confirmed with a Divine oath.
In this lies an undoubted pledge: 1. for the fulfil-
ment under the conduct of the Messiah, of the
Divine promise; 2. for the exaltation of the New
Covenant above the earlier one; 8. for its ever-
lasting duration.
2. Jesus is the promised eternal priestly kings
whose personal character, position and dignity,
give to the covenant which He mediates a closely
allied and corresponding preéminence.
8. In the very nature of a royal command in
regard to an arrangement and institution whose
perpetuity is not specially indicated, still less
promised and pledged, lies already the possibi-
lity of the reversing of the command, of the an-
nulling of the institution, of a change of the
arrangement by the Ruler Himself, without His
thereby of necessity becoming untruthful, un-
righteous and untrustworthy, falling into con-
tradiction with Himself, or throwing back into
confusion the products of His own creative
power.
HOMILETICAL AND PRACTICAL.
Jesus Christ, the mediator of the New Covenant,
is at the same time the pledge: a. of its everlast-
ing continuance; 8. of its divinely approved
character; and c. of the perpetual accomplish-
ment of its promises.—How the preéminence of
the New Covenant over the Old is assured a. by
the promise and oath of its author; 6. by the
person of its priestly mediator.—From the Old
Testament itself we might infer the exaltation
of the Priest of the Promise above the priests of
the law, and above their service.—The Promise
connects with one another Law and Gospel, and
at the same time leads over from time into eter-
nity. :
SrarKsE :—As it was conceived and determined
in the counsels of the adored Trinity, so in Christ
Jesus has all been carried out that in Him all
should become blessed, and whatever will may
become blessed.
Rigcer:—From the swearing of the oath the
Apostle justly infers the great earnestness, the
weighty interest and the extraordinary pleasure
with which God has entered into and sealed this
His arrangement.—Elsewhere he swears who un-
dertakes an office in order that persons may entrust
to him their interests; but here He swears who
confers the office in testimony of His high pur-
poses, and of His unchangeable will.
IV.
Christ lives forever, and can therefore,
in His unchangeable Priesthood, forever intercede in the
presence of God on behalf of the redeemed.
CuapTer VII. 28-265.
23 And they truly [indeed] were many priests [have more than one been made priests],
because they were not suffered to
continue by reason of death [on account of their
24 being hindered by death from continuing]: But this man [he], because he continueth
CHAP. VII. 23-25.
181
25 forever, hath an unchangeable priesthood.
Wherefore [whence also] he is able also
[om. also] to save to the uttermost [completely, unto perfection, εἰς τὸ πανταλές] them
that come unto God by him, seeing that he ever liveth to make intercession for them.
1 Ver. 23.—Instead of γεγονότες ἱεριές, we are to read with A.C. Ὁ. E.
the order first named.
(Ver. 28.---αὶ ot μέν, and they indeed=and while they—mcioves εἰσιν, etc., have in la
κωλεύεσθαι, on account of their being hindered by death, etc.
become priests—é.a τὸ Gav.
be in the present, not “ were ποῦ suffered,”
» tepeis γεγονότες. Yet the Sin. has the words in
rger numbers, as more than one,
If the finite verb is used it should
Ver. 24,—'O, δέ, but he, not, but this man—amapaBdrov ἔχει τὴν ἱερωσύνην, hath his priesthood, not to be passed by, hence
ἢ
superceded ; or, perhaps, better (with reference to the active παραβαίν, Ὁ aside
transgression, violation) not to be transgressed or transcended, eee ond ᾿
rom, transgress, violate, παράβασις,
Ver. 25.— Oer καί, whence also.—eis τὸ παντελές, unto completion, completely. πάντοτε ζῶν, always living. —K.].
EXEGETICAL AND CRITICAL.
Ver. 23. And they indeed, as more
than one, etc.—The connection shows
that this plurality of the priesthood is not
to be conceived as simultaneous (Erasm. in
Paraphr., Braun, Del. [but Del. only par-
tially—K.]), but successive. The idea of Del.
that the language points back to the act of inau-
guration and consecration at Bx. xxviii. 29, where
Aaron is not for himself alone chosen and conse-
crated, but in connection with his sons, and that
it is the multiplicity of the priests that insures the
continuance of the priesthood, is at once with-
out proof, and obscures the antithesis. So also of
the interpretation of παραμένειν, favored by Del.
of continuance in the priesthood ((Ες., Grot., and
others). It is not with the priests in general, but
with the high-priest, that Christ is placed in con-
trast; and to παραμένειν corresponds the follow-
ing μένειν. [But by no means necessarily in the
same signification. I think Grot., Del., eéc., are
clearly right. To make μένειν and παραμένειν iden-
tical in meaning makes an intolerable platitude:
“‘they are hindered by death from remaining in
life!” But the change of reference is both sug-
gested by the change in the verbs (μένειν and
παραμένειν) and gives to each an appropriate and
beautiful force: ‘They are hindered by death
from abiding in their priesthood ;’ He on account
of His abiding forever in life, hath His priesthood
unchangeable. The necessity of giving to both
verbs the same reference is only apparent. The
real contrast is against it—K. ].
. Ver. 24. Unchangeable.—’ Απαράβατος be-
longs to the later Greek, and with Theodor.,
(c., Theoph., Erasm., is by most taken actively
==not passing over to another, whence Este and
Justiniani explain that the priests of the Catho-
lic Church are not successors, but vicarii et ministri
Christi, More accordant with usage is the
Passive construction, not to be passed beyond or
overstepped, hence inviolable, unchangeable.
Ver. 25. To the uttermost, completely, to
the consummation.—Eic τὸ παντελές 18 errone-
ously referred by the Peshito, Vulg., Chrys.,
Luth., Calv., Schlicht., Grot., ete., to tame. “Ὅθεν
καί, whence also, shows that the declaration in
this clause is to be regarded as the consequence,
and indeed the natural consequence, of the state-
ment of the clause just previous. [This seems
hardly decisive against the reference of the ad-
verbial clause to time; yet in the connection we
can scarcely doubt that the reference is not to His
saving always, or forever, but to His saving
completely, those who come to God through Him.
The perpetuity of His priesthood enables Him to
carry through the salvation which He has com-
menced—kK. ].
DOCTRINAL AND ETHICAL.
1. A further prerogative of the New Covenant
lies in the unchangeableness of the Priesthood, at-
tached to one and the same person, and by Him
carried out in the most perfect manner forever.
The ground of this lies in the fact that Christ
tasted death indeed, but has also forever over-
come it; and that to both these alike, to His suffer-
ings and His victory, as He originally undertook
and accomplished them on our behalf, so also in
heaven He gives on our behalf perpetual validity
and efficacy.
2. The eternally unchanging, high-priestly,
and royal sway of the glorified Son of Man, is
the cause of our perfect salvation, in that, by
means of this, we, reconciled, draw near to God,
and are kept in perpetual fellowship of life with
God.
8. The Priesthood of Jesus Christ does not
commence with His ministry in heaven. There
rather, He, the eternally Living One, as antitype
of the priestly-king, Melchisedek, gives entire
completeness and efficacy (Rom. viii. 84) to the
sacrifice which, as antitype of the Aaronic high-
priest, He offered in His death upon the cross,
by the sacrifice of Himself.
HOMILETICAL AND PRACTICAL.
Salvation and blessedness are the grand aim
of the Priesthood of Jesus Christ.—The Priest-
hood of Christ is not less efficacious than it is
permanent and comprehensive.—Nearness to God
is possible only through the Son, but through
Him is ultimately enjoyed in blissful perfection.—
Wherein lies, on the one hand, the indispensable-
ness, on the other, the imperishableness of the
Priesthood of Christ ?—Jn what consists, on what
rests, and by what means is effected, the com-
plete deliverance of men through Jesus Christ?
—Christ has in His Priesthood no successor, since
He lives forever, and no substitute, because He
Himself exercises His office perfectly and all-
sufficiently.
Srarxe:—The exalted Jesus prays actually
before the throne of His Heavenly Father, on
behalf of men, in a way that is pleasing to Him,
so long as the kingdom of grace continues, since
He can still bring man to salvation.—True mem-
bers of Christ evince their spiritual priesthood
toward others, in the fact that they pray for
them zealously, although not with the meritorious
138
THE EPISTLE TO THE HEBREWS.
supplication with which Christ pleads for us, yet
still acceptably, and in a manner that is produc-
tive of blessing.—Priest, Bishop, and Prelate,
all are nothing. Christ is the true Archbishop
and Chief Shepherd, to whom all things minister,
and through whom all are nurtured and live,
physically, spiritually and eternally.
Rigger :—The death of Jesus Christ was no
hinderance to the continuance of His Priestly of-
fice and employment, rather was itself a part of
it. That Christ lives forever, is not only a pre-
rogative of this Living Person Himself, but is
also a blessing for us. Many circumstances
that contribute to my happiness may change,
but this capital circumstance changes not: ‘‘He
ever lives and makes intercession for us.” Who
would ever reach the destined goal, were there
not such ἃ priestly office and intercession ever
exercised on our behalf in the Sanctuary of
God? eon
Huusner :—Drawing near to God implies not
merely coming to Him in prayer, but obtaining
His grace on earth, and His heavenly kingdom
hereafter.—Christ is not merely an intercessor
on behalf of those who are to be made subjects
of grace, but also on behalf of those already
converted, in their state of moral weakness and
infirmity.—All human dignities, institutions,
schools, perish; the dignity and office of Christ
are imperishable.
Haun :—lIn heaven we are more regarded and
cared for than we believe, and in the heart of
the Father and of the Son there is much that is
taking place on our behalf.
Vv.
As the sinless Son of God, Jesus Christ has once for all offered Himself in sacrifice for the
sins of the world.
Cuapter VII. 26-28.
Φ
26 For also [om. also] such an high priest [also] became’ us, who zs holy, harmless, un-
defiled, separate [having been separated] from sinners, and made [become] higher
27 than the heavens; who needeth not daily, as those high priests, to offer up sacrifice,
first for his own sins, and then for the people’s: for this he did once [for all], when he
28 offered up himself. For the law maketh [constitutes, χαθέστησιν] men high priests, which
[who] have infirmity; but the word of the oath, which was since the law, maketh the
Son, who is [hath been] consecrated [perfected] for evermore.
1[Ver. 26.—Instead of the bare ἔπρεπεν we should read with A. B. D. E. καὶ ἔπρεπεν, although Sin. has not the καὶ [καὶ
adds force and beauty to the clause, and is undoubtedly genuine.
priest, but such an one also became us.” —K].
1t is as if he said, “ not only do we have such an high
[Ver. 26.—Tovodros γάρ. The clause is constructed with exquisite rhetorical beauty. In place of τοιοῦτος yap ἱερεύς
which would have sprung naturally from the preceding, the author, with reference to the following discussion, changes
the noun to ἀρχιερεύς, and then skilfully throws this over to the ead of the clause, where it takes the reader by surprise.
-- ἄκακος hardly harmless by which word our Eng. ver., also renders ἄκεραιος.
The latter is properly guileless, the former,
perhaps,—void of malice. ‘Harmless’ is certainly too negative a term.—kexapiouévos, having been separated, locally
withdrawn, from sinners.—yevopuevos, not made, but becoming, viz: in His exaltation at God's right hand.
Ver. 27.—kaé’ ἡμέραν, day by day, daily—avevéyxas, by offering up.
Ver. 28,---ἀνθρώπους ii those who are mere men.—vidv him who is Son—the art. omitted as ch.i.1., τετελειωμένον,
having been perfected.—K.
EXEGETICAL AND ORITICAL.
Ver. 26. For such an high priest, also, eic.
~—-Tovovroc refers back to the high-priest described
in v. 25; γάρ finds the reason of His existence in
His adaptedness to our needs; καί emphasizes the
naturalness and justness of such a reference; and
the following predicates holy, etc., define the spe-
cial traits of our Melchisedek High-priest : Ὅσιος,
with the LXX., a common translation of DM,
2
refers to one’s relation toward God; ἄκακος to
His relations toward men; ἀμίαντος to His per-
sonal unceasing fitness for priestly service ; xey.
ἀπὸ τ. duapt. to His withdrawal from all disturb-
‘Ing contact with the wicked, John vii. 32-86;
Is. lili. 8; not to His inward purity in His out-
ward association with sinners during His earthly
life (Ebr.) ; ὑψηλ..---γενομ. to that absolutely su-
praterrestrial, supramundane mode of existence
which followed His exaltation.
Ver. 27,—Who hath no daily need, ete.—
Kad ἡμέραν, daily, day by day, cannot mean
‘“‘on a definite day in the course of the year,”
(Schlicht., Michael.), nor can it with διαπαντός
be taken as indicating annual repetition=still
ever and ever recurring, (Grot., Béhm., De W.,
Ebr.). Itis supposed, therefore, with Calov, and
the best older interpreters, by Bl., Thol., Liin.,
that the author, with his mind specially on the
singleness and finality of the sacrifice of Christ,
has in loose and inexact expression, blended
CHAP. VII. 26-28.
189
the priestly sacrifices in general with the grand
high-priestly sacrifice on the annually recurring
day of atonement. They point, in support of
the assumption, to the fact that the high-priest
was not merely empowered to take part in the
daily burnt offering as often as he chose (Mishn.
Tract. Thamid VII. 8) but that he made frequent
use of this privilege, particularly on Sabbaths,
new moons, and festal occasions, (Josrpu. Bell.
Jud. V. 5, 6), and that the same is true of the
daily incense offerings, to which there was as-
cribed an atoning significancy, Lev. xvii. 11, 12;
Num. xxxiii. 10, LXX. As this sacrifice would
seem to have been originally offered morning and
evening by Aaron in person, Ex. xxx. 7; and
the author of our epistle goes back in various
ways, to the original institutions which were in-
tended to be binding on all the generations of
Israel, Ex. xii. 14; xxx. 8, the words ἀνάγκην
ἔχει may admit this explanation all the more, as
already Sir. xlv. 14, 16, the sacrificial service is
designated generally as the service of Aaron,
and also Putto (Hd. Mang. II. 321) calls the high-
priest εὐχὰς καὶ ϑυσίας τελῶν καθ᾽ ἑκάστην ἡμέραν.
Against Wieseler’s assumption that this passage
attests a rite existing merely in the Egyptian
temple of Onias, we have the decisive fact that
also in the Jerus. Talmud, tr. Chagiga, II. 4, and
in the Babyl. Talmud, tr. Pesachim, 57a, it is
said of the high-priest that he offers daily sacri-
fice (Dew. Talmud. Studien XIII. in Rupes. and
GueER. Zeitschr. fiir die luth. Theologie und Kirche,
1860, IV. 593 ff.). In like manner we may ob-
serve that, according to Philo, I. 497, in the
daily sacrifices the priests offered a meat-offer-
ing for themselves, and the sacrificial lamb for the
people. In this the πρότερον and ἔπειτα standing
in relation to the daily offering, may find an ex-
planation. Weshall thus be under no necessity
of referring the language exclusively to the
high-priestly minhha, 7. ¢., to the vegetable meat
offering, which according to Lev. vi., 13-16, the
high-priest has to offer from the day of his an-
ointing, daily, morning and evening, and this
not for the people, but as a matter of daily con-
secration for himself; and to lay the emphasis
on the fact that this meat-offering is designated
Sirach xlv. 14; Philo, i. 497, 26; II. 321, 38;
ΦΌΒΕΡΗ. Antt. IIT. 10, 7, as ἃ ϑυσία, and is also
mentioned by Oriaen (Homil. IV. in Levit.):
See Lunprus Jiid. Heiligih, 111. 9, 3 19, more re-
cently TaaLHoreR: ‘ The bloodless sacrifices of the
Mosaic Ritual,’ p. 139-156. It may, however,
well be urged that our author ch. v. 1, designates
every sacrifice including the δῶρα in the nar-
rower sense, as a sacrifice made in its ultimate
ground and purpose, ὑπὲρ ἁμαρτιῶν. Only we
must not deny that primarily the comparison of
our passage with ch. v. 3, points certainly toa pro-
per expiatory offering made by the high-priest
epi ἑαυτοῦ, and that the sin-offerings follow-
ing in succession suit no other day so well as the
annual great day of atonement. The statements
above made, however, show (hat we need not ne-
cessarily on this account yield our assent to the
view of Hofmann (Scunrirts. II. 1, 287,2 Ausg.
IL. 1, 404), as is done by Riehm, Alford, and
Delitzsch in his commentary: ‘ The comparison
isnot made between what Christ would have to
—_—
do, and that which the high-priests have daily
to do; but between that which the high-priests
have to do, and that which Christ would have to
do day by day. He would be obliged, inasmuch
as ever new and perpetual expiation would be
required, to do day by day that which he hag
now done once for all.” Delitzsch remarks that
this view is favored alike by the nicely chosen
position of ka? ἡμέραν, and by the plural ex-
pression ὥσπερ οἱ ἀρχιερεῖς ; but he bas retracted
his concurrence (RupELBacu, Zeitschrift, 1860,
IV. 595). Hofmann refers the τοῦτο ἐποίησεν to
the whole expression πρότερον---λαοῦ, as also
Schlicht., Grot., Hammond did, though with dif-
ferent special views, inasmuch as Hofmann re-
gards as the antitype of the sin-offering pre-
sented by the High-priest περὶ ἑαυτοῦ, the suppli-
cation of Jesus in Gethsemane (ch. v. 7, 8);
while against all use of language, Schlichting un-
derstands by ἁμαρτίαι Christ’s infirmitates et per-
pessiones, Grotius understands by it the dolores
assumed and submitted to by Christ as punish-
ment for the sins of humanity, from which dol-
ores He was only set free by death. Delitzsch,
however, with the majority, refers it to the high-
priestly ϑυσίας ἀναφέρειυ ὑπὲρ τῶν ἁμαρτιῶν τοῦ
λαοῦ. The γάρ v. 28 introduces the reason, as
lying in the fact of the case, for the above-men-
tioned relation of Christ to the Mosaic priests.
DOCTRINAL AND ETHICAL.
1. The death of Jesus Christ on the cross is in
its essential significance to be conceived as a
voluntary self-sacrifice, corresponding to the pur-
pose of God, yet not barely in the sense of a
moral offering for the benefit of others, but asa
vicarious sacrifice, expiating the guilt of sin for col-
lective humanity, taking away the punishment of
sin, and working reconciliation with God.
2. Its fitness for such a work this death de-
rives from the character of the person, who is at
the same time priest and victim, and unites in
himself, and possesses in their truth and reality,
all qualities which in the Levitical service are
divided between priest and victim, and which
there have but a mere symbolical efficacy.
3. The nature of this self-sacrifice of Christ
excludes the continuance of the symbolico-typi-
cal priesthood and sacrificial service, just as its
eternal validity and efficacy admits no repetition
of this perfect sacrifice, and no substitution, or
the offering of any other sacrifice of like dignity
and importance with the Son, who is perfected
forever. : y
4. The weakness which inheres in mortals is
partly a creaturely limitation, partly an inborn sin-
fulness, partly a personal guiltiness. From this
springs the partial nature of the legal high-
priesthood, its purely symbolical significance,
and the necessity of ἃ plurality of persons re-
lieving one another, and of actions which repeat
themselves with special mutually supplementary
acts. But within the Old Testament revelation
itself, the promise of God, confirmed by His oath,
points to the universal character, to the reality
and to the efficacy of the atonement accomplished
by the eternally perfected Son.
140
THE EPISTLE TO THE HEBREWS.
HOMILETICAL AND PRACTICAL.
1. The character of the Priesthood of Jesus
Christ, in its dependence on the nature of the
person of the Lord.—The sole and single high-
priesthood of Jesus Christ, corresponds perfectly
to the necessities of the human race, and to the
revealed purpose and will of God.—The weak-
ness of men and the eternal perfection of the
Son.—Christ at the same time priest and victim.
—The causes of the sacrifice of Jesus Christ
are: a. the sin of the world; ὁ. the purpose of
God; c. the loving obedience of the Son.—The
effects of the offering of Jesus Christ by Himself:
a, on the perfection of His own person; 6. onthe
relation of the world to God; c. on the character
of the priesthood exercised by man.—Wherein
consists the preéminence of the high-priesthood
of Jesus Christ ?
SrarkeE:—Preachers bear their treasures in
earthen vessels. When they err let none be
stumbled thereat; they are obliged also for
themselves to bring the offering of repentance.—
Christ has made an offering once for all; by this
we should and must abide; and thus it is to de-
preciate His sacrifice, to desire still daily to
offer it as Popish priests assume and undertake
to do.—The sacrifice of Christ made once for all,
serves us, as for the strengthening of our faith,
so also for the cleansing of our walk, that we
may abide therein and not draw back.—Behold
the ground of the efficacy and perfection of the
single and final propitiatory sacrifice of Christ ;
He is the Son of God whom the Father hath
raised from the dead, received into His glory,
and placed at the right hand of His majesty.
Riscer:—The depth of our need, and the lof-
tiness of the purposes for which God has com-
menced His dealings with us, demanded such a
High-priest as God in this One has prepared
for us.—Such a high-priest was necessary for
us, who, with the purest zeal for the honor of
God, could still in a becoming manner lead to
Him a world full of sinners.—Jesus has shown
satisfactorily that He is at once a true friend of
sinners, and from the heart an enemy of sin.
Hevusyer :—The ground of the priestly dignity
of Christ lies in His innocence, righteousness
and holiness.—The repetition of sacrifices was a
constant reminder of the weakness and sinful-
ness of men.
ΜΈΧΚΕΝ :—Holiness in feeling and in conduct
the Scripture ascribes to mortal men while they
live in the flesh and on the earth, as it also de-
mands of believers and righteous men, that they
shall cherish in their heart, and evince in their
life, holiness, not merely in the future but also
in the present world. But it styles no mortal
man perfect.
THIRD SECTION.
THIS PRIESTHOOD CHRIST ACCOMPLISHES, AS HEAVENLY KING AND MEDIATOR OF
THE NEW COVENANT, A COVENANT PREDICTED IN THE OLD TESTAMENT.
As High-priest of the true sanctuary which God reared and not man, Christ hath taken His seat
at the right hand of Majesty in the heavens.
CuaptTer VIII. 1-5.
Now of the things which we have [are being] spoken this is the sum
[chief point]:
We have such a high priest, who is set [took his seat, ἐχάθισεν on the right hand of
2 the throne of the Lom. the] Majesty in the heavens; A minister of the sanctuary, and
3 of the true tabernacle, which the Lord pitched, and [om. and]! not [a] man. . For every
high priest is ordained to offer gifts and sacrifices ;
4 [also] this man [one] have somewhat also [om. also] to offer.
μέν}; he were on earth, he should [would] not [even, οὐδέ] be a priest,
wherefore it is of necessity that
For if [indeed,
seeing that there
5 are priests [those] that offer gifts according to the law: Who serve unto the example
[as those who minister to a copy] and shadow of [the] heavenly things, [according] as
Moses was admonished of God when he was about to make [complete, ἐπιτελεῖν] the
tabernacle: for See, saith he, that thou make
shewed to thee in the mount.
all things according to the pattern
CHAP. VIII. 1-6.
14)
1 Ver. 2.—Kai is to be expunged after Sin B. Ὁ, E*., 17,
2 Vec. 4.—Instead of εἰ μὲν yap, should be read with Sin. A. B. D*., 17,78, 80, 187, εἰ μὲν οὖν,
(Tisch. retains εἰ μὲν γάρ,
which seems to me much more accordant with the connection. The substitution of οὖν ἢ 4 r
and favored by most modern editors, I cannot but regard as the result of a iiisnnideesrandt eerie eae ΕΡθσεαι
8 Ver. 4.—The words τῶν ἱερέων before τῶν προσφερόντων,
regarded as a gloss, which Grotius, Mill, and Griesbach were inclined to expunge.
Sin. A. B., 57, 80
are not found in Sin. A. B. D*, B*,, 17, 78, 137, and are to be
The Art. before νόμον is wanting in
4 Ver. 5.—Instead of ποιήσῃς, all the best authorities require us to read ποιήσεις.
[Ver. 1.--Κεφάλαιον δέ, and as a capital point, not the “sum;” for heis not summing up the preceding, but advancing
to a new discussion.—émi τοῖς λεγομένοις, over, respecting the thi
wer the things which we have spoken (as if summing
ἐκάθισεν, sat down, took his seat.
ngs which are being said=the points under discussion; not
up what had been said) which would require τοῖς εἰρημένοις. --
Ver. 2.--ἀληθινῆς, true—genuine, archetypal, not the shadow or copy.
Ver. 3.—eis τὸ προσφέρειν, for the offering, in order lo offer.—b0ev ἀναγκαῖον, whence (not, wherefore) it is, or was neces-
sary.—xai τοῦτον, also this, scil., high-priest.
Ver. 4.—Ei μὲν yap hv,for if indeed he were much better, in my judgment, than the reading ei μὲν οὖν, if, indeed,
now.—oud’ ἂν ἣν ἱερεύς, not even would he be a priest; no emphasis on ἱερεύς, as contrasted with
ἀρχιερεύς, but the οὐδὲ
emphasizes ἦν, not even would he δε.---ὄντων τῶν προσφερόντων, there being=inasmuch as there are, those who are offering.
Ver. 6.—oitwves, characteristic, as those who, — ὑποδείγματι, to a copy; sometimes vmodery.—=pattern. Ὑπόδειγμα, ὦ
thing shown under, ἃ, 6.. in subserviency to, something else whether as model or copy —rav ἐπουρανίων, of the heavenly, scil.,
πραγμάτων, things, or, as I think, better, ἁγίων, sanctuary—xabas κεχρημάτισται, according as Moses has been divinely in-
7.
ted.— eddy ἐπιτελεῖν, being about to
struc uplish, hence,
EXEGETICAL AND CRITICAL.
Ver. 1. A capital point in respect of the
things which we are saying.—As the au-
thor comes now to a point not hitherto specially
treated, and proceeds to a comparison between
the priests who serve in the Mosaic tabernacle,
and Christ, the royal Priest who ministers in
heaven as the true sanctuary, κεφάλαιον must
here denote not the ‘“‘sum” (Erasm., Luth.,
Calv., ete.), but ‘chief or capital point.” The
appended ἐπὶ τοῖς Aeyou. too, excludes the idea
of a summing up or recapitulation of a previous
discussion, as this would demand the form xed.
τῶν εἰρημένων, ‘sum of what has been said.’ The
present part. shows also that the author is not
introducing a fresh topic additional to the pre-
ceeding (Calov, etc.), but simply bringing out into
fuller notice and development, with reference to
the special character of his readers, the chief
and central point of the existing discussion. This
cardinal point is the determining of the quality
of our High-Priest Christ, who, as the Messiah
seated at the right hand of God, can only minis-
ter in the sanctuary of which that of Moses is to
be regarded as the earthly copy. Hence, ver. 2
is, without a comma, to be united with ver. 1.
It is indifferent for the sense whether the words
commencing the chapter are taken as Acc. abso-
lute, or as an anticipatory nominative apposition
to the entire following clause. The explanation
of Hofmann, who puts a colon after κεῴ. dé, is
wholly erroneous: (in addition tothose who were
called high-priests we have,” etc.).
Ver. 2, As minister of the sanctuary
and of the true tabernacle.—The Adj.
ἀληϑινῆς is commonly, by Zeugma, referred also
to dyiwv. But we have thus either a tautology,
or a difficulty in distinguishing ἁγίων and σκηνῆς,
if the former word be regarded asneuter. The
distinction drawn by Chr. F. Schmid, who makes
τὰ ἄγια denote the whole temple, and σκηνῇ the
holiest of all, is entirely arbitrary. The reverse
distinction would be much more in accordance
with the general usage of the author, who uni-
formly, except ch. ix. 8, designates the holiest
of ail by the simple ἅγια. But why thus distin-
guish the part from the whole, if this part again
is to be included in the whole? We should
rather infer that the σκηνή could also designate
only ἃ part of the entire sanctuary, and of course
plete, carry through the construction of —K.].
the part separated from the ‘holiest of all,’
which ch. ix. 2 is called σκηνὴ ἡ πρώτη. But
what application shall we make of this distinc-
tion? According to Del. τὰ ἅγια would seem to
designate the throne of God situated above and
beyond all the heavens, the eternal δόξα of God
Himself, into which Christ has entered, and
where He appears as mediator on our behalf;
but σκηνῇ, the heaven of angels and of all the
blessed saints, where Christ rules with mediato-
rial sway. This view is refuted—to say nothing
of other objections—by the very language of our
passage, in which Christ, as minister τῶν ἁγίων,
has taken His seat at the right hand of the
throne of Majesty in the heavens. Few, however,
will be inclined, with Hofm. ( Weiss. II. 189 ff;
Schriftbeweis 11. 1, 405), to understand, after
Beza, Gerhard, etc., by σκηνή, the glorified body
of Christ, or in a broader sense, after Calov,
Braun, etc., the Christian church. It were more
natural to refer τὰ ἅγια, though not with Seb.
Schmidt, Braun, Rambach, to the employments
and utensils required for the priestly service, yet,
with Luth. and others, to the holy and true
goods and possessions. But this explanation is
discountenanced alike by the word σκηνή and the
word λειτουργός, which latter in this connection,
instead of its original signification of α public
officer acting for the good of the people, has,
doubtless, in accordance with the usage of the
Sept. a special relation to the position and office
of priest. If now we abandon the idea of a zeugma
in the construction, we shall still not be obliged,
either with Hofm., to resort to the unnatural con-
struction of ἐν τοῖς οὐράνοις with τῶν ay. λειτουργός,
nor to retain, with Primas. and Ccum., the
masc. construction of τῶν ἀγίων, ἃ construction
illy harmonizing with the designation of Christ
as Aecroupydc. We need but take καί EXPLICA-
TIVELY, and all difficulty vanishes.
[The last sentence undoubtedly suggests the
true solution of this much vexed question. The
term ἅγια, holy place, sanctuary, is first naturally
used with reference to the character and use of
the tabernacle as consecrated to God, and a
place of religious and priestly service. The
word σκηνή is then added to designate the struc-
ture, and to bring it into more distinct relation
to the tabernacle of Moses. The added καὶ τῆς
σκηνῆς ἀληθ. is then a sort of loose synonyme or
fuller statement of the idea conveyed by the τὰ
ἅγια. Delitzsch’s notion, that the ἡ σκηνή is the
142
THE EPISTLE TO THE HEBREWS.
heaven of the glorified saints, and Hofmann’s
that it is the glorified body of Christ, are both
utterly unfounded conceits—that of Hofmann
preéminently so; while the view of Alford,
which undertakes to combine the two, with a pre-
ponderance in favor of Hofmann’s, labors under
the double difficulty of adopting two views, both
of which are alike without support in the
Epistle, and without a particle of intrinsic pro-
bability, and which are also irreconcilable with
each other. Every interpretation that under-
takes to carry into the heaven of the New Testa-
ment the distinction between the inner and the
outer sanctuary of the Mosaic tabernacle, ignores
the very fundamental idea of that distinction,
and leads to inextricable difficulties in interpre-
tation, as has been illustrated in the numerous
hypotheses, purely conceits, which the attempt
to fix the nature of that heavenly outer taberna-
cle has originated. Andif it be urged that the
Mosaic tabernacle was itself but the copy of the
heavenly tabernacle, and that, therefore, the
antitype must have the same divisions as are
found in the pattern, I reply that this is pressing
unduly the figurative language of the author.
The real actual pattern of the Mosaic tabernacle
was that which God showed to Moses in Mount
Sinai, an exact model after which he was to con-
struct his earthly material tabernacle, and no-
thing more. Now that the author again should
make a figurative application of that literal lan-
guage, need not surprise, and should not mislead
us. Literally that tabernacle was modelled pre-
cisely after the pattern or the direction which
God had given Moses in the mount. Figura-
tively that tabernacle becomes a copy or type of
the heavenly tabernacle or sanctuary, inasmuch
as the high-priest ministering there in a symbo-
lical expiation and removal of sin, typifies the
heavenly High-priest officiating on high in areal
expiation and forgiveness of sins. But that
we are thence to carry ald the special features
of the earthly tabernacle into the figurative,
heavenly New Testament tabernacle, does not
follow; and is in fact impossible. For the es-
sential characteristic of the outer tabernacle as
distinguished from the inner—the very thing
which it denoted was, as we shall subsequently
see, separation from God. The veil of the tem-
ple, answering to the veil of the tabernacle, was
rent at thedeath of theSon of God. The separation
between outer and inner tabernacle, was done
away—never to be renewed.—K. 1.--- “᾿Αληϑής
excludes the untrue and unreal, ἀληθινός excludes
that which does not correspond to its idea. The
measure of the ἀληθής is the actual, the measure
of the ἀληθινός is the ideal. In ἀληθής the idea
corresponds to the object, in ἀληϑινός the object
corresponds to the idea” (Kaunis Eucharist, p.
119). For a parallel in thought see Wisd. ix. 8.
Ver. 3. For every high-priest, efc.—Many
expositors take ver. 8, which Camer., Beng., etc.,
enclose in a parenthesis as an incidental remark,
unnecessary to the connection (Michael.), or dis-
turbing the train of thought (De W.), or intro-
ducing a train of ideas that is again crowded out
by others (Thol.), or merely explanatory of the
word λειτουργός (Liin.). But the purpose of the
author is not to show that Christ must be a
Priest of sacrifice. Since the λειτουργεῖν or deal-
ing in sacrifices is essential to the function of
every high-priest (Liin.); he rather proceeds te
prove that the λειτουργία of Christ can be exer-
cised only in a heavenly sanctuary, which corres-
ponds to the idea of the sanctuary that in type
and figure was presented in the Mosaic taberna-
cle. It was already demonstrated from Scrip-
ture, that the Messiah is appointed of God to be
alike King and Priest. As High-priest He must
necessarily have somewhat that he may offer. In
what this consists, remains as yet unstated, and
it is a purely arbitrary and embarrassing hypo-
thesis, which limits λειτουργεῖν and προσφέρειν
exclusively to offering sacrifices. We are but
pointed (as already observed by Justiniani, Este.,
etc,) to the necessity of priestly functions and acts
to be accomplished by Christ. But in the legal
economy where the Levitical priests have their
function, there was absolutely no place for the
priesthood of Christ; He needs, consequently,
for the exercise of His priestly vocation, a hea-
venly sanctuary, and one which fulfils the entire
idea of a sanctuary. Hence we are to supply
with ἀναγκαῖον not ἦν (Peshito, Bez., Beng., BL,
De W., Liin.), but ἐστίν (Vulg., Luth., Calv.,
etc.), and to refer the προσφέρειν not to the sacri-
fice, offered once for all, of the body of Christ on
the cross. The Aor. requires neither that we
translate with Liin.: ‘‘for which reason it was
necessary that also this one should have some-
thing which he might offer;” nor with Hofm.:
“for which reason it is necessary that he have
something which he may have offered.” To read
w=where for 6 is totally unnecessary.
I cannot but conceive that the true connec-
tion of the thought in ver. 3 has escaped nearly,
or quite allthe interpreters. That many of them
have failed to detect it, is certain from the di-
versity of their explanations. Some, with Ben.
gel, would put it in parenthesis. Michaelis re-
gards it as entirely unessential to the connec-
tion; De Wette, as a disturbing intruder; Tho-
luck as turning to a thought that was again
crowded out by others; Liinemann as added to
explain the import of λειτουργός; Alford, after
Delitzsch, as belonging here only incidentally ;
while Moll regards it as simply a general state.
ment of the high-priestly function of Christ as
introductory to the proof that He is ministering
in a heavenly tabernacle. In this general and
wide diversity of views, all but one must be, and
all may be, wrong. The following may perhaps
only increase by one the number of opinions to
be rejected. I think, however, that it will be
found that a close analysis will sustain the view
that the passage is neither parenthetical, nor ir-
relevant, nor incidental, but introduces the grand
thought which forms the theme of discussion
through this and the following chapter, and that
in fact this states, and states in its proper place,
what is the vital point of the whole Epistle.
Christ’s Melchisedek Priesthood has been pre.
viously considered; now comes the consideration
of His Aaronic high-priesthood. This is vital to
the subject ; for His mere Melchisedek priesthood,
however intrinsically majestic and glorious, would.
be of no avail to sinners; He must minister in.
the heavenly sanctuary as the counterpart of
Aaron, the Levitical high-priest, and, as such, in
correspondence with this relation, He must have
CHAP. VIII. 1-5.
148
something to offer. What this is, is the point now
to be stated, and of which the author only appa-
rently loses sight, the point toward which he pur-
sues a constant though somewhat indirect course
from this to ch. ix. ver. 11. Let us follow the
course of thought. So important is it that He
have something to offer, that if He were on
earth, He could not even be a priest, inasmuch as
there there is a regularly ordained priesthood
for all the offerings of the Mosaic law, and
which cannot there be superceded. But in fact
He has a Priesthood in the heavenly tabernacle,
and a Priesthood as much superior to the Leviti-
cal as the Covenant which He guarantees is su-
perior to that under which they served. This
leads to a natural digression—a digression from
the immediate point under discussion, but stand-
ing in intimate vital connection with the general
theme of the Epistle—in illustrating the supe-
riority of the New Covenant, of which Christ was
High-priestly Mediator and surety, over that Old
Covenant of which the Levitical priests were
servants. This illustration is effected by the
apposite and beautiful citation from Jeremiah,
which unfolds the better promises that cha-
racterize the New Covenant. This topio finished,
the author resumes with ch. ix. the inquiry,
what the New Testament High-Priest has to of-
fer. He recurs, therefore, to the arrangements
of that Old Covenant, whose high-priestly service
was-typical of that of the New. He naturally
goes back to the tabernacle in which that service
was performed (‘to the first Covenant now there
belonged,” etc.), dwells somewhat minutely on its
features (in order, by delineating its majesty, to
enhance the glory of the Covenant which it but
symbolizes), and then adds the facts to which all
this description is but introductory, viz., that
while the ordinary priests enter daily into the
outer sanctuary, into the inner the high-priest
enters but once a year, alone, and not without
blood. Thus we are prepared for the statement
at ver. 11, to which all this has tended, v7z., that
Christ must enter the heavenly tabernacle also
with blood, and here the author reaches the point
which he had'in mind at viii. 8, and which he
has not since lost sight of. If this analysis be
correct, it will be seen that Moll’s general divi-
sion of the Epistle, which makes ch. ix. com-
mence a new capital section, is vicious, inas-
much as it cuts right in two a chain of argument
whose links are most closely connected. The
same is true of Ebrard’s analysis, who begins, as
it were, a new and independent section with the
description of the Mosaic tabernacle, and nei-
ther Delitzsch nor Alford has made any improve-
ment'on them. In fact, this description of the
Mosaic tabernacle, ch. ix., is merely incidental,
or rather a subordinate link in a chain of rea-
soning by which the author is showing what
the New Testament High-priest has to offer.
Thus ver. 3 of ch. viii. formally introduces the
topic around which the whole discussion turns
from this point to ch. x. 19, where, in reality, the
grand argument of the Epistle terminates.—K. ].
Ver. 4. For if’ to be sure [εἰ μὲν γάρ] he
were on earth.—Ei ἦν cannot here mean “if
he had been” (Béhme, Kuinoel; nor is any
82
thing to be supplied, as 6. g., either μόνον, Grot.,
etc.), or ἱερεύς (Zeger, Beng., Carpz, etc.). The
οὐδέ belongs to ἦν, not to ἱερεύς. Had the author
intended to say that in the case supposed Christ
could not be even a priest, much less a high-priest,
(BL, Bisp., Hofm.), he would have written οὐδ᾽
ἱερεὺς ἂν ἦν.
Ver. 5. As those who ministertoa copy
and shadow of the heavenly.—Aarpevew
stands indeed commonly with the Dat. of the
person whom one serves, yet is found also with
the Dat. of the thing in which (not with which)
one serves, as also ch. xiii. 10. The proper sig-
nification of ὑπόδειγμα is that of an embodying,
representative image; for which reason the word
can be used, ch. iv. 11, as=ropdderyya, example,
model, and here as at ch. ix. 23, and more usu-
ally, denotes copy, with the subordinate idea of
an outline simply drawn from memory. xd,
shadow, may stand in antithesis to σῶμα, body (as
at Col. ii. 17), in which case it simply opposes
the non-essential to the essence; or in antithesis
to εἰκών (as ch. x. 1), in which case it suggests
to the imagination the obscurity of the shadowy
image. With τῶν οὐρανίων" we need not, with
Liinemann, supply ἁγίων ; for the following chap-
ters show clearly that not heavenly localities,
but. heavenly relations and Divine ideas, as realized
in Christ, are regarded as the archetype symbol-
ized by the Mosaic sanctuary: [so Alford: ‘‘the
things in heaven, in the heavenly sanctuary.”
But the author, though treating of heavenly
facts, relations, etc., yet does it under the
imagery drawn from the earthly tabernacle. He
has already employed that imagery, transferring
to heaven the figure of the tabernacle (ver. 2),
and to this he ever and anon returns (ch. ix.
24), and in view especially of this passage just
referred to, I incline to adopt Liinemann’s view.
This, of course, need not prejudice the fact that
the thing essentially aimed at is ideas and rela-
tions.—K.]. So also Ex. xxv. 40. We need not
assume an actual temple as archetype of the ta-
bernacle which Moses from Sinai may be sup-
posed to have beheld, standing in heaven,
nor any original structure which God Himself
had reared as a model upon Sinai, where, ac-
cording to the later Rabbins, it was to stand
forever, but a pattern structure, which was shown
to Moses in prophetic vision, and is described in
the words of God, Ex. xxvi. 26-30. This signi-
fication, model building, the word maaan (which
Josh. xxii. 28 denotes architecture, Deut. iv. 17,
denotes sculpture of every kind, and Ps. cxliv.
12 points to a plastic model), will very well bear
at Ex. xxv. 40. But it by no means accords
with the prophetic survey of ἃ model building
which expresses heavenly relations, to assume,
with Ebrard, a mere drawing or outline edifice,
although such a drawing might in itself apply to
the word in question according to 2 Chron. xvi.
10, where it signifies sketch, outline, and 1 Chron.
xxviii. 11 ff., where it signifies ground plot. The
typical signification comes out strongly at Isaiah
xliv. 18, inasmuch as there, at ver. 14, the wood
is to be sought for the carrying out and realiza-
tion of the pattern structure given in ver. 18.
144
THE EPISTLE TO THE HEBREWS.
DOCTRINAL AND ETHICAL.
1. After Christ, as High-Priest, had given His
life as an expiatory offering on the cross, and
with His atoning blood had entered into the
inner sanctuary of heaven, He has not returned
again from heaven to earth, as the Levitical
high-priest was obliged, after completing the
sprinkling of blood, again to quit the inner Sanc-
tuary. The office and function of the Levitical
priests suffices not as a type of Christ’s work of
reconciliation, and of His mediatorial position.
Christ is a Priest of a different description, and for
this has Melchisedek for His type. In this com-
parison, the capital point is, the recognition of
the fact that Christ is a royal Priest in heaven, i. e.,
after His elevation to the right hand of Majesty
ceases not to exercise priestly sway.
2. Since the Melchisedek priesthood is of a dif-
ferent order from the Levitico- Aaronical, this can-
not refer to an offering of Christ in heaven, but
only to a Priestly function, by which the High-
Priestly sacrifice that was previously, and once
for all, offered upon the cross, is rendered preva-
lent with God, efficacious with respect to men.
Yet this priestly function in making intercession
and in bestowing blessings, Christ exercises as
a Ligh-Priest who sits upon the Throne of God,
z. e., on the ground of His sacrificial death upon
the cross, and by virtue of His position as glori-
fied God-man. ‘The blood of Christ has indeed
been, in His sacrifice, poured out upon the earth,
and so been separated from the sacrificial body,
as was done with animals in the typical sacrifice.
But still it behooved that it should not barely be
sprinkled upon the earth, but be borne to the
sanctuary of God to sprinkle the throne of grace.
And after it has been once borne in thither, and
sprinkled ina divine way, it belongs now to the
office of our High-Priest whom we have in the
sanctuary, to sprinkle it also upon our hearts
and consciences, and this life of ours, still, indeed,
having its source in blood, but not in the love of
God, again to unite with the true life of Divine
Jove.” (Steinhofer).
8. Since, according to the Scriptures, the
Priesthood belongs essentially to the Messiah,
He must necessarily always exercise Priestly func-
tions of essential significance; but it thence by
ne means follows that He must be conceived as
in an act of perpetual sacrifice, as those do who
understand by the heavenly offering either the
person of the glorified God-man, and thence de-
duce the sacrifice of mass (as still recently Thal-
hofer) or regard the believers of all generations
as the sacrificial offering of Christ to God,
(Theodor. Mops., Chrys., Cyrill. Alex.). Nor
even does it follow that in the offering which He
makes we need specially think of blood. (Del.).
Since if we, with justice, distinguish this act
from the slaying of the victim, and in a detailed
comparison of Christ with the Aaronic high-
priests, as chaps. 9 and 10, refer the slaying
specially to the crucifixion, and the offering to the
sprinkling of the throne of God with the sacrifi-
cial blood, we must still, in the case of the ex-
piation wrought in the death of Christ, refrain
from pushing too far the points of comparison ;
and particularly we must not forget that these
acts immediately followed one another on the day
of atonement, belong, in fact, inseparably to-
gether, and work in the objective sense an ex-
piation which is essentially distinguished from
the reconciliation which is to be obtained by the
subject only on this ground, and in consequence
of this. In this relation the offering of Christ
by His sacrifice of Himself on the cross, is an
offering once for all, whereby He has effected an
eternal redemption.
4, But to the priestly functions there belongs
also a sanctuary. The earthly sanctuary, how-
ever, built by human hands, cannot be that in
which Christ has His Priesthood. There, men
minister who are from a stock to which Jesus,
who is Christ, does not belong. Moreover, this
sanctuary in its very erection was already desig-
nated as ἃ mere copy. There must thus be a
heavenly sanctuary, to which the Messianic priestly
king belongs, and in which he exercises a priestly
office. ΑἹ] endeavors, however, to fix such ἃ
sanctuary as a separate locality in heaven, which
locality is the real archetype of the Mosaic taber-
nacle, fail, in the fact, that ‘the different attri-
butes here assigned to Christ, taken literally,
exclude one another,” (Thol.), and that according
to Exodus xxv., not only the tabernacle but also
all its utensils were to be made after the heavenly
model. We must thus regard this expression
as a sensible embodiment of the idea of the recon-
ciliation and restoration of our fellowship with
God, wrought through Christ, introduced by the
designation of Christ’s mission as a Priestly
one, for which reason also Luther, with most. of
the ancients, understood hy the sanctuary simply
the spiritual blessings belonging to the kingdom
of God.
HOMILETICAL AND PRACTICAL.
The patterns after which we are to regulate our
life and our condition, have been shown to us by
God, and described in the Holy Scriptures.—It is
only by His royal throne in heaven that the
High-Priestly dignity, power and work of Jesus,
are rendered to us truly intelligible, challenge
our admiration, and reach the depth of our
spiritual needs.— Whether we let the High-Priest
whom we have, also influence us for our salva-
tion?—As the people of the New Testament we
belong to the heavenly sanctuary, and thereby have
great prerogatives: how do we stand with refer-
ence to the corresponding duties?
StarKe:—Thanks be to God that we have a
High-Priest who sits at the right hand of the
Majesty on high, and whose sacrifice and inter-
cession have, therefore, unlimited power.—Christ
is the fosterer of His Church. He Himself
communicates the holy and heavenly gift. Would
that we with perfect faith might hasten to this
faithful High-Priest, and from the fulness of
His grace, bring forth a real treasure and am-
plitude of heavenly blessings.—Precisely for the
reason that Christ, after His one completed sacri-
fice, sits at the right hand of God, He fills all in
all.—Whoever offers to God only the outward
and corporeal, offers a Jewish, and not a Chris-
tian sacrifice.
Rrecer:—We have a Priest, such as we need.
The Father has prepared Him; love and obedi-
CHAP. VIII. 6-13.
145
ence have drawn Him into His office; He is per-
fected according to all that which was written
aforetime with regard to Him; He is set before
us in the Gospel, and faith lays hold upon Him.
—As God has prepared to Himself a seat of Ma-
jesty, a central point of His Government, and of
the bestowment of His life and His glory; He
has also reared a dwelling, or holy tabernacle,
in which is the seat of Majesty, and in which He
receives the priestly service and worship of
those who draw near to Him.—The Saviour has
made use of the temple, as His Father’s house,
for instruction, and cleansed this house of prayer
for all nations, from abuses; but on Golgotha
not at the foot of the altar, flowed His blood,
shed upon the wood of His cross. ;
Haun:—We must follow with our gaze the
dear Saviour on His course of suffering clear up
into heaven.
Hevener:—Were not Christ in this incon
ceivably close connection with God in heaven,
He could not, in proper and complete authority,
impart the forgiveness of sins, truly annihilate
sin, and arrest its consequences.—Our service
of God and priesthood should be an imitation
and copy of the service of God in heaven.
IL.
Christ’s priestly service is by so much the more excellent, as the covenant of which He is Mediator,
rests upon better promises than the old covenant, which, according to its own testimony, is
destined to destruction.
Crapter VIII. 6-13.
6 But now [as it is] hath he obtained! a more excellent ministry, by how much also he
is the mediator of a better covenant, which was [hath been] established upon better
7 promises. For if that first covenant had been faultless, then should [would] no place
8 have been [be] sought for the second. For [while] finding fault with them he saith, Be-
hold, the days come, saith the Lord, when I will make a new covenant with the house
9 of Israel and with the house of Judah: Not according to the covenant that I made
with their fathers, in the day when I took them by the hand to lead them out of the
land of Egypt; because they continued not in my covenant, and I regarded them not
[disregarded them], saith the Lord. For [Because] this ἐξ the? covenant that I will
make with the house of Israel after those days, saith the Lord: I will put my laws
into their mind, and will write [inscribe] them in [on] their hearts: and I will be to
them a God, and they shall be to me a people: And they shall not teach every man his
neighbor, [fellow-citizen, zodéryy],3 and every man his brother, saying, Know ye the
Lord: for all shall [will] know me, from the least‘ unto the greatest. For I will be
merciful to their unrighteousness, and their sins and their iniquities® will I remember
no more. In that he saith, A new covenant, he hath made the first old. Now [But]
that which decayeth and waxeth old 7s ready to vanish away.
10
11
12
18
1 Ver. 6.—The Attic form τετύχηκε instead of the Rec. τέτευχε is found in the Minusc, 47, 12, 18, 14. The form τέτυχεν
however, is best supported on the authority of A. D*. K. L., 80,116,117. The Sin. has rérvxe, but a second hand has put
Τέτευχε.
2 Ver. 10.—A. Ὁ. E. add μον which is also found in many Codd. of the LXX. But it is wanting in the cod. Alex.
of the LXX. and the Sin.
8 Ver. 11.—Instead of τὸν πλησίον, according toall authority, should be read τὸν πολίτην.
4 Ver. 11.—Avray after ἀπὸ μικροῦ is to be erased after Sin. A. B. D*. E*. K. 17, 31, 61, 73, 80.
5 Ver. 12.—The retaining of the words καὶ τῶν ἀνομιῶν αὐτῶν is sustained by A. Ὁ. E. K. L. The Sin., however, has them
only from the later hand. In Β. 17, 23, Vulg. and other versions they are wanting. ᾿
[Ver. 6.---νυνὶ δέ, but now, as τέ ts, as the case actually stands, contrasted with the case supposed ver. 4,---ἥτις, as one which,
characteristic, νενομεθέτηται, has been enacted, instituted as matter of legislation, the word suggested by the legal character
of the old covenant.
Ver. 7.—ov« ἂν é¢nreiro, would not be sought. ἔ ᾿
Ver. 8.--μεμφόμενος, blaming, finding fault, either with it or them, or both; here, I think, mainly the former. |
Ver. 9.—€v ἡμέρᾳ ἐπιλαβομένον μου, inthe day of my taking hold of them for succor, see ch. ii. 16--αὐτοί and κἀγώ placed
in contrast. God divides, in His tenderness, the blame between the people and himself. ᾿ :
Ver. 10.---διδούς giving either with διαθήσομαι understood from the preceding verse, or irregularly connected by καὶ
with the following finite verb.—émypayw, Twill write upon, inscribe.
Ver. 11.---οὐ μὴ διδάξωσιν, a familiar emphatic conatruction: There is no fear lest they may teach—they shall by no
means teach,—rov πολίτην---συμπολίτην, fellow-citizen.—eidyow, old Ionic Fut. for εἴσομαι, which thence past over to the later
Attic—amd μικροῦ ἕως μεγάλου, from small unto great of them. i
Ver. 12.—tAews, propitious, gracious.—ov μὴ μνησθῶ ἔτι. Iwill no longer make mention. |
Ver. 13.—év τῷ A€yeiv καινήν, in saying “που. --πεπαλαίωκε, he hath rei tiquated.—man
becoming antiquated and growing old.—K].
Uf καὶ γηράσκον,
146
THE EPISTLE TO THE HEBREWS.
EXEGETICAL AND CRITICAL.
Ver. 7. But now, efc.—In contrast with the
supposition made in ver. 4, ver. 7 exhibits the
actual state of the case, and reminds us that the
priestly service of Christ, although there is no
place for it in the Mosaic sanctuary, has still
not less value than the so highly revered Leviti-
cal worship; nay rather by so much surpasses it
as the New Covenant of which Christ is Media-
tor surpasses the Old Covenant, which, though
also founded on Divine promises, yet, even by
these themselves is reminded of its yet imperfect
nature and transitory significance. The νυνὶ dé
is thus to be taken not temporally but logically,
not, however, deducing, but contrasting, [as is uni-
formly the case in its logical use].
Ver. 6. Establish.—The expression vevoyo-
ϑέτηται shows that the author regards the New
Covenant partly as a fact which has been histo-
rically accomplished, partly as an economy of
salvation and of life established by God, and for
this reason not merely of binding authority, but
also working according to fixed laws, as does
also Paul, Rom. iii. 27; viii. 2; ix. 81.
Ver. 7. There would no place be sought.
—Bleek finds the idea expressed that God would
have had no need to seek in the hearts of men for
a better place for His covenant than was furnished
by the tables of stone; but, although the state-
ment. that the first covenant was not faultless
refers tothe outward and ceremonial character
of the Old Testament institutions, still the author,
if Bleek’s idea had been in his mind, could
hardly have omitted the words ἐν ταῖς καρδίαις.
Moreover the emphasis is certainly not upon
τόπος but upon δευτέρας. The translation ‘would
have been sought” (Erasm., Calv., Bez., ete.), is
erroneous, as it would have demanded the plu-
perfect. The following passage of Scripture
which contains the promise of a new covenant,
would seem, according to Del., to show that God
in His counsel already had a place for such a
covenant, and hence sought, in the history of the
world, the place for its actualization. Thol.
takes, the τόπον ζητεῖν here as=rérov λαμβάνειν,
Acts xxv. 16, ἡ. 6., to take occasion. Ebr. and
Liin. assume a blending of the two clauses οὐκ ἄν
ἦν τόπος devtépac=there would have been no place
for a second, and οὐκ ἂν ἐζητεῖτο devrépa==no second
would be sought.
Ver. 8. For finding fault he saith to
them.—Lachmann reads after A. D*. K., 17, 89,
αὐτούς. This reference to the Israelites is, how-
ever, possible even with the better attested read-
ing αὐτοῖς, since μέμφεσϑαι, ig constructed alike
with the Acc. and the Dat. In this construction
the Peshito is followed by the Vulg., Chrys.,
Luth., Calv., Bisp., Del., and the majority. It
is a more elegant and delicate construction,
however, to leave the object of the fault-finding
undetermined (De W., Ebr.), and with Faber
Stapul., Piscat., Schlicht., Grot., Bl, Liin.,
Reiche, eéc., to connect αὐτοῖς with λέγει, We
must not, however, exactly supply αὐτήν, and re-
gard μεμῴ, as corresponding directly with the
preceding ἄμεμπτος. This corresponds not with
the citation from Jer. xxxi. 81-34, in which the
positive censure falls upon the people, and strikes
but indirectly the covenant which was unable to _
secure right conduct in the nation. The desig.
nation of it here isnot blameless (ἄμεμπτος):
and it is certainly inadmissible to regard
the negative expression as on ἃ level with a
positive one. On the other hand Del. goes too
far in regarding the suppression of the object of
the blame, as an ambiguity. The construction
rather intimates the two-fold applicability of the
censure, and this is entirely consonant with the
facts of the case. In the citation itself which
adduces the Scripture proof of the preceding
statement, the author puts συντελέσω for διαϑῆσο-
μαι and ἐποίησα for διεϑέμην, with the evident
design of indicating even in the very words of the
New Testament as on the part of God accom-
plished.
Ver. 10. I will give.—Avdotc, giving, stands
not instead of δώσω, I will give (Beng., etc.), nor
is either this now to be supplied (Heinr., Steng.,
etc.), although the Cod. Vat. of the LXX. reads
διδοὺς δώσω, or εἰμί or ἔσομαι. If we supply any
thing, it could be only διαϑήσομαι (Del.), with
which preceding word we can also with Liin. con-
struct the Part. (I will make a covenant, viz., in
giving), unless we prefer with Winer the not un-
familiar construction which makes a transition
from the Part. to the finite verb. It is gramma-
tically possible also (with Béhme and Paulus) to
connect διδούς with the following ἐπιγράψω, in
which case xai—also.
Ver. 13. In that he saith a new cove-
nant, efc.—From the above cited passage our
author, by emphasizing the καινή, new, draws the
conclusion that the Mosaic economy is even in
its very origin declared ag the old covenant which
appears as languishing and waxing old without
hope of rejuvenation. πΠαλαιοῦν means origi-
nally not to render antiquated—to do away as
old and useless, to abrogate, (Bez., Erasm., etc.)
but, to render ancient, or old, to deliver over to,
the past, and to place in contrast with the new,
with that which is hitherto non-existent. This
transitive signification it has also, Job ix. 5;
xxxli. 15; Lament. 111. δ᾽ which, at Dan. vii. 25;
passes over into the sense of set aside as antiquated.
For what is consigned to the past, naturally
grows old (vetus), and this in the case of the living
is called senescere. Thc intransitive signification,
grow old is found only at Is. Ixy. 22. The word
belongs to later Greck, and in extra biblical lite-
rature is in use only in the Mid. or Pass, The
Perf. in our passage points to the completed act.
DOCTRINAL AND ETHICAL.
1. From the elevation of the Priest, the author
at ch. vii. 22, reasons to the elevation of the
covenant guaranteed by Him in His everlasting ©
existence; since those mortal priests who are
appointed by command of the Law can sustain
no comparison with the Royal Priest promised
by the oath of God, potent in virtue of His inde.
structible life, the eternally perfected Son.
There arises thus not a mere inversion of the re-
lation, much less an argument in a circle, if hera
the author reasons from the superiority of tha
covenant founded on better promises, to the superior-
ity of His priestly functions, who is not merely
¢
CHAP. ὙΠ. 6-13,
14;
the surety, but also the Méilator, i. 6., ‘the
founder, supporter, quicketier ‘of this covenant.
2. The New Covenant ‘also has its institutions
and ‘arrangements, established by the revelation
of the Divine will, whose foundations are laid in
‘the Messianic prophecies of the Old Testament.
Among them particularly stands forth in the re-
lation here adverted to the prophecy, Jer. xxxi.
81-34 (whose parallel we find in Ezek. xxxvi.:
25-27) which, within the limits of the O. Test. itself, |
expresses most clearly the contrast so strongly
emphasized by Paul (2 Cor. iii. 6-9) between
the economies of law and gospel, and the purely
disciplinary ahd educational, and hence transitory
nature of the Mosaic institutions.
8. In this prophecy there is promised a new
Covenant, which Jehovah will make with Israel
‘and with Judah, z.'¢., with ‘the collective people,
whose restoration and reunion on the soil of the
Promised Land is also promised by the prophet,
a Covenant which shall have a different fate
from that which was formed after the nation’s
‘deliverance from Egypt. The all holy God, in
His righteousness, does away with the old rela-
tion to the covenant-breaking people; but in His
‘grace will institute a ‘system of salvation by a
new Covenant, for which He alreidy lays the
foundation by better promises.
4. The superiority of these promises consists
in the fact that the Divine will is no longer as a
bare command to come into mere outward con-
tact with the people, but is to live and work in its
heart; that in consequence of this a living know-
ledge of God is to be the common blessing of ail
the members of the Covenant, and the distinction
between prophets and non-prophets, priests and
non-priests, to fall away; and that finally the
ground of this will be the forgiveness of sins
wrought without any human merits by the grace
of God. Precisely for this reason could Jer. iii.
16, 17 even predict that the entire legal economy,
nay, the very ark of the Covenant itself, would
no more be an object of longing to the people.
Intimations of this state of things are found,
Joel iii. 1ff.; Is. xi. 9; liv. 18; Ez. xi. 19.
5. From the disparagement of sacrificial wor-
ship which comes out frequently and strongly
within the limits of the O. Test. itself (1 Sam.
xy. 22ff.; Ps. xl. 7 ff.; 1; li. 18ff.; Hos. vi. 6;
Jer. vii. 21-23; Prov. xxi. 8), we may not,
however, conclude that the idea of the death of
Jesus Christ as an expiatory offering is a relapse
into Judaism—a sentiment in accordance with
which HonpuEIm (on the Ceremonial Law in the
Kingdom of the Messiah, 1845) says: ‘The Rab-
binical doctrine stands in this near relation to
Christianity that they both rest on the common
conviction that the principle of expiation con-
tained in the Mosaic law is to be maintained as
of perpetual truth and validity. Christianity
bases on this the fact that by a single great sac-
rifice the work of expiation has been once for all
accomplished for all who believe in it, while
Rabbinical Judaism, holding the same funda-
mental idea, regards the sacrificial ritual as only
temporarily done away, and looks forward to its
restoration.” This modern Judaism is as far
removed from faith in the Old Testament as from
faith in the gospel, and hence is equally incapa-
ble of comprehending both the one and the
——___..
‘other. An arbitrary, self-willed and self-seeking
separation from the legal worship is sharpl re-
buked by those same ndpheta who, ce
away from the external character of the legal ce.
remonial and its meritorious works, demand and
predict the fulfilment of that Divine will which 4s
revealed in the law. But God, in the law, gave
on the one hand, not merely moral precepts, but
also such as were intended to regulate the
collective social relations of His people, and on ‘the
other, ordained, in a way which was uncondi-
tionally binding on the Israelites, the means for
the fulfilment of these precepts, and for expiating
their transgressions of His law. To these means
belonged preéminently the system of worship
whose central point is the sacrificial service. But
in the position which God gave to the O. Test. in
the economy of salvation, all its arrangements
have a partly educational or disciplinary, partly
a typical and symbolical character. It is hence
equally erroneous to deny, on the one hand, the
reality of the idea which at this stage could be ex-
pressed only in type and figure, and in the period
of fulfilment, to turn back, on the other, to the
types and symbols of that earlier period, whether
this be done by Rabdbins, who look forward to @
simple restitution of the Mosaic ritual, or by
Mormons, who have recently proposed the intro-
duction of animal sacrifices into the Christian
worship. Until the arrival of the period of
perfection, it is true that even Christianity itself
cannot dispense with symbols, and still bears a
character which represents in the temporal and
earthly the eternal and the heavenly. But its
symbols have no longer the appearance of any in-
dependent value, and its type is the type of the
completion of revelation.
6. The circumstance is of special importance
that not without, but within the Old Covenant it-
self, and indeed only by undoubted words of God,
was declared that capital defect of the Covenant
mediated by Moses, which consisted in its want
of provisions for effecting a real forgiveness of sin,
and genuine communion with God, and that by the
promise of a new Covenant the existing Covenant
was already in the time of Jeremiah stamped as
an institution no longer satisfactory, and des-
tined to pass away. To Christians, then, the
mere. continued outward existence of Judaism
can have no such import as to engender doubts
of that abrogation of the Old Covenant which has
historically taken place. Decay and superannuation
clear to utter extinction are the inevitable des-
tiny of that Covenant, allotted to it by the deci-
sion of God on the ground of its intrinsic nature.
HOMILETICAL AND PRACTICAL.
The Old Covenant was not broken up from
without, but was dissolved internally, and by
God Himself given over to extinction.—The in-
fidelity of the covenant-people might induce the
judgments of God, and occasion the abrogation
of the former covenant; but could not bring to
naught God’s purpose of salvation.—To the New
Covenant belongs a new heart and a new spirit.
—Forgiveness of sin is the foundation of all re-
newal; and this comes from grace by means of
the New Covenant.—How the promises of the
148
THE EPISTLE TO THE HEBREWS.
Old Covenant are fulfilled by the Mediator of the
New.
SrarKE:—How blessed are we in the New Co-
yenant! We have so great a Mediator, such glo-
rious promises, such glorious possessions! Is it
not our shame that we still remain under the do-
minion of sin?—The Levitical law is to be sure in
itself full of Divine goodness and wisdom, yet not
adequate to our happiness; but only a shadow
in comparison with the substance of the Messi-
anic priesthood and kingdom. —God adheres
faithfully to His covenant and promise: men are
covenant-breakers. Woe unto them!—So tender
is still God’s love toward His people, that He
brings them into danger and need as a father his
child, then takes them by the hand and brings
them into security.—On contempt of the Divine
words follows the Divine punishment.—Put to
thyself the question: Perceivest thou that the
law of God has been traced by the pen of
the Holy Spirit upon thy mind and heart?
Recognizest thou also the Lord thy Saviour in
living faith and obedience?—Believers, as God’s
covenant-people, are a blessed people.—The for-
giveness of sins is the greatest treasure; without
it the rich man has nothing, and with it the
poorest man has all things.—Man, take God at
these His words and sigh: Lord be gracious to
my transgressions ! — Thou seeker after ven-
geance, art thou not ashamed to say, “1 will
remember it of him!” when God says, “1 will
not remember it?”—Ceremonies which are not
superstitious and sinful, can perhaps be endured
for a season, although they have no special uti-
lity.
Rings — the function of a high-priest in
heaven is for himself more dignified and noble,
and better and more blessed for those in whom
he is to execute the promises.—Those who were
under the Old Testament said: We will! and did
not know that they could not. Now that the
grace of the New Testament has made it possible,
many shield themselves under the pretext of a
cannot, while yet there is a real will not.
Hevsner:—God most honors and distinguishes
Himself when He associates and deals with us
not as @ constraining Lord and Ruler, but as a
Father with children. How are we put to shame
by that announcement and awaiting of the New
Covenant, which we linger so far behind !—The
Old Covenant is past. Would to God that the
old spirit of slavish service were gone with it,
and the new spirit of willingness and love
reigned in all!
PART THIRD.
Superiority of the New Covenant mediated by Jesus Christ.
FIRST SECTION.
THE NEW COVENANT PRODUCES FELLOWSHIP WITH GOD, WHICH THE OLD ONLY
FIGURATIVELY REPRESENTS AND PROMISES.
I.
The typical and symbolical character of the Mosaic sanctuary points in itself to but an imperfect
communion with God.
CuarrTer IX. 1-10.
Then verily [There belonged indeed now even to εἶχε μὲν οὖν zat] the first" covenant had
also [om. had also] ordinances of divine service, and a worldly sanctuary [its sanctuary as
2 one belonging to this world]. For there was a tabernacle made [χατεσχευάσϑη, constructed
‘ and fitted out, ch. iii. 4] ; the first [foremost], wherein was the candlestick, and the table,
and the shewbread ; which is called the [om. the] sanctuary. And after [uerd, after
CHAP. IX. 1-10. 144
4 =hehind] the second vail, the tabernacle which is called the holiest of all: Which
had the golden censer [a golden altar of incense, ϑυμιατήριον], and the ark of the
covenant overlaid round about with gold, wherein wus the golden pot that had
5 manna, and Aaron’s rod that budded, and the tables of the covenant; And over
it the cherubim of glory shadowing the mercy seat ; of which [things] we cannot now
6 speak particularly. Now when these things were thus ordained [And these things
having been thus arranged], the priests went [enter indeed] always into the first
7 tabernacle, accomplishing the service of God [their ministrations, λατρείας]; But
into the second went [enters] the high priest alone once every year [in the year], not
without blood, which he offered [offers] for himself, and Jor the errors of the people:
8 The Holy Ghost this signifying [signifying this], that the way into the holiest of all
[the sanctuary, τῶν ἁγίων] was not [has not been] yet made manifest, while as [om.
9 as] the first [foremost] tabernacle was [is] yet standing: Which was [is] a figure for
the time then [om. then] present, in which [according to which, viz., figure]* were
[are] offered both gifts and sacrifices, that could not [cannot] make him that did the
service [him that renders the service, τὸν λατρεύοντα] perfect, as pertaining to the
conscience; Which stood only in [standing merely in connection with] meats and
drinks, and divers washings, and carnal ordinances,’ imposed on them until the time
of reformation.
10
1 Ver. 1.—The word σκηνή of the lect. rec. is, according to all authorities, to be stricken out, and is not, with Peirce,
Wetst., Seml., to be understood. The capital thought is διαθήκη, covenant [and this as, in Eng. ver., is clearly to be sup-
plied in thought with ἡ πρώτη].
2 Ver. 9.—For the Rec. καθ᾽ ὅν, we are, with Sin. A. B. D*., 17, 23%, 27, to read καθ᾽ ἣν (referring to παραβολή].
8 Ver. 10.—For the Rec. καὶ δικαιώμασι σαρκός, the reading δικαιώματα σαρκός was approved by Grot., Mill and Beng.,
recommended by Griesb., and by all recent editors is received into the text. The καί is wanting in Sin. A. D*., 6, 17,
27, 81, and δικαιώματα, is found in Sin. A. B. and ten minusc., the sing. δικαίωμα in Ὁ.
[Elxe μὲν οὖν, had indeed, to be sure, now. Οὗὖν, ag usual, links the coming discussion with what precedes; the conces-
sive μέν intimates that the prerogatives here conceded to the Old Covenant, are to find by and by their limitations, as at
ver. 6, or at ver.11. The “then verily” of the Eng. ver. has no warrant either in the original or in the context. Alford’s
rendering “ now accordingly,” is very little better.—7d ἅγιον κοσμικόν not, and a worldly sanctuary, but and its sanctuary,
as one belonging to the world. It is difficult to take the words as=7d ay τὸ κοσ., the, or its, worldly sanctuary. It is also
hard here to take κοσμικόν as purely predicative, viz., its sanctuary a worldly one=the sanctuary which it had belonged to the
world. Better, perhaps, to regard it as quasi predicative, as a sort of after thought—and its tuary, to wit, one belonging
to the world.
ΠΗ Ver, 2.---Κατεσκευάσθη, was constructed, reared, established, not exactly, made—ayra, holy place, sanctuary, not, the sanc-
ry
Ver. 8,--θυμιατήριον, probably not censer, but altar of incense. (See below).
Ver. θ.---τούτων δε οὕτως κατεσ., and these,things having been thus arranged,—the priests enter, etc. This construction
is scarcely asolecism, as Alford calls it, but is, 1 think, perfectly good English, although “being thus arranged,” would here
express nearly the same idea. and would give the sense with sufficient exactness.—eiciacty, not went, but enter, as ver. 7.—
προσφέρει, not offered, but offers, and so of other verbs in this passage. And the explanation is not that the author “con-
ceives of the whole system and arrangement as still subsisting,” but simply employs the A7storical present, transporting
himself back into the past, and indicating that the priestly and high-priestly entrances which he describes, followed upon
the previously described arrangements. It seems extraordinary that this simple and obvious, and only natural ex plana-
tion of the passage, should have been so generally lost sight of, and the author charged with ignorance and mistakes which
in such a writer, to say nothing of his inspiration, are utterly inconceivable, and which are in fact purely factitious, being
chargeable only on the failure of his critics to 1:ecoguize ἃ natural and clegant rhetorical usage. The idea that the author
fancied that the sacred articles above described were found either in the then existing temple, or even in the temple of
Solomon, is countenanced by nothing in the text. There is no good reason for supposing that his mind past
beyond the Mosaic tabernacle, the original and proper symbol of the Old Covenant, whose grand leading features indeed
were reproduced in the temple, of which, however, the author makes no mention.
Ver. 7.—8 προσφέρει, which he offers—imep ἑαυτοῦ, on behalf of himself. ᾿ ᾿ ay
Ver. 8.--πεφανερῶσθαι, has been (not “ was”) made manifest, the Perf. in keeping with the Pres. εἰσίασι, and προσφέ-
pet, and προσφέρονται (ver. 9).---τῆς πρώτης σκηνῆς, the foremost tabernacle.—éxovons στάσιν, holding or retaining its stand-
ing, place, position. i é β πῆθην
Ver. 9.---ἥτις, as usual characteristic; as one which—quippe quse.—mapaBory (έστιν, understood), isa likeness, similitude,
Jigure: supply is, not was (ἣν), because the whole construction is in the historical present.—ets Tov καιρὸν Tov ἐνεστηκότα,
Jor the present, or existing season, viz., not that of the time of the writer (as supposed by some), but that of the Old Economy
of which and for which the outer tabernacle was a παραβολή; and the Part. ἐνεστηκότα keeps up the figure of the present
time, as in the verb εἰσίασιν, etc. To make this ἐνεστ. καιρόν refer to the Messianic period, even with Alford’s explana-
tion, that it is not a figure of, but for the present time, is still to deprive it of nearly all its significance, and, whan taken
in connection with the following καθ᾽ ἣν δῶρα προσφέρονται, is inextricably to confuse the whole passage.—Kaé’ ἥν, men ad
to which, scil. παραβολήν, figure, or emblem.—npoadépovrat, are being offered in this present ante-Christian time into whic!
the author has thrown himself back. : . .
Ver. 10.—dvov ἐπί, only conditioned upon, or, as Moll, standing in connection with; hardly, with Alf. aad re ery
consisting in, or standing in, which could scarcely be affirmed of the gifts and sacrifices. They stood οὐπηθοῖοι wit! em,
or 88 it were conditioned upon them.—jéxpt καιροῦ διορθώσεως, until the season of rectification.—emxeipeva., lying Upon, as
burdens.—K.]. "
concession here made of the excellencies of the
Old Covenant [εἶχε μέν, had to be sure, had, I
EXEGETICAL AND CRITICAL.
Ver. 1. There belonged, indeed, now
also to the first, etc.—The «ai, also or even,
points to 8 parallel instituted between the Old
and the New Covenant. Μὲν οὖν intimates that,
in accordance with the preceding representation,
this actual result is to be recognized, that the
grant] is to be followed by its limitations, which
reduce these arrangements of the Old Covenant.
to their true value, and at ver. 6ff. bring out
the contrasted features of the New Covenant.
The preterites εἶχε and κατεσκευάσϑη prove not
that. the destruction of the temple has as yet ac-
tually taken place, but refer, the former to the
150
THE EPISTLE TO THE HEBREWS.
covenant which God Himself has made anti-
quated (πεπαλαίωκεν, ch. viii. 13), the other to
that Mosaic sanctuary which stood connected
with it, and was copied after the heavenly pat-
tern. As the language has to do with arrange-
ments for worship, the word δικαιώματα, ordi-
nances, needs a more precise limitation. Hence
we are not, with Luth., Grot., etc, to take
λατρείας as Acc. plur., but as Gen. sing. The
duc. are thus characterized as ordinances of
divine worship, and are, by the particle re, closely
attached to ἅγιον. This word should not, there-
fore, with Luth., Carpz., and others, be taken in
an ethical sense; but designates the sanctuary
whose constituent parts are immediately re-
counted. Previously, however, it is more ex-
actly characterized by the adj. κοσμικόν, which
either, according to later usage, is connected
with the noun without the article (BERNHARDY
Synt., p. 323), or, since it is common to connect
ἔχειν with a definite object, and a predicative adj.
without the article (Madviy 3 12), and since this
construction is also familiar to our author (ch.
v. 14; vii. 28), gives predicatively the character-
istic quality of the sanctuary in question. A
comparison with vv. 11 and 24, shows that it
stands in contrast with ἐπουράνιον, and hence can
mean only sexculare (Vulg.), belonging to this
world; not, ‘accessible to the whole world, and
thus even to the heathen” (Chrys., Erasm., and
others)—which, in fact, was true of only ἃ part
of the sanctuary, the court of the Gentiles—
nor ‘celebrated throughout the whole world”
(Kypke); nor ‘adorned, decorated, well-furnished
and arranged” (Homberg); nor ‘symbolizing
the universe” (as Theodor. Mops., Theodoret,
Grot., and others).
Ver. 2. For a tabernacle, etc.—The author
designates the two parts of the tabernacle, sepa-
rated by a veil, the holy place, and the Holy of
holies, as two tabernacles (vv. 2, 3); hence 7
πρώτη, added to define the preceding general
word σκηνή, is here not temporal, but local, and
the neut. plur. ἅγια stands contrasted with the
ἅγια ἁγίων. It is erroneously taken by Erasm.,
Luth., and others, as fem. sing. dyia. In the
temple of Solomon there were ten candlesticks,
1 Kings vii. 49; 2 Chron. iv. 7; in that of
Herod, on the contrary (after Ex. xxv. 31 ff.;
xxxvii. 17 ff.), only one (JosepH. Bell. Jud., V.
5,5; VIL. 5, 5) of fine gold with seven branches,
standing on the south side. On the north side
stood the table of cedar-wood, overlaid with gold
plates, two cubits long, one broad, one cubit and
a-half high, with golden rings at its feet for two
poles by which it was carried. On this table
were thecensers and the “loaves of the presence”
(shew bread), . 6., twelve cakes of finest neal,
each six palms long, five broad, and a finger in
thickness, which lay supported on golden forks
and cross-pieces, and were each week eaten by
the priests. Our author appears to name, not
the things themselves, but their sacred use, viz.,
πρόθεσις τῶν ἄρτων, the setting forth of the loaves.
Since the LXX., however, use this expression,
2 Chron. xiii. 11, for the translation of MDW)
ἘΠ", the keeping up of the bread, we need not,
with BL, De W., and Liin., maintain against
Thol., that the passive meaning is, perhaps,
possible in Heb. and Lat. (strwes), but not in
Greek. Nor may we, with Grot., Beng., and
others, assume a hypallage, nor a hendyadis with
Valckenaer. :
Ver. 8. And behind the second veil.—
In this verse the author appears to commit an
archeological error in transferring to the inner
sanctuary the altar of incense. For ΦΌΒΕΡΗ.
(Bell. Jud.,V. 5, 5) and Puino (£d. Mang., I. 504)
place the altar of incense (two cubits high, a
cubit in length, and a cubit in breadth, and over-
laid with gold), consisting of acacia wood (in the
temple of Solomon of cedar wood, 1 Kings vi. 20),
in the holy place between the candlestick and
the table. The great importance of this springs
from the fact that Ex. xxx. 10, this, as well as at
xl. 10, the altar of burnt offering, is designated by
the name ἅγιον τῶν ἁγίων, and that, on the annual
great day of atonement, this was pyrified by the
high-priest with the same blood which he bore
into the Holiest of all, Lev. xvi.18. Also it ig
called, Ex. xl. 5, 24; Num. iv. 11, τὸ ϑυσιαστήριον
τὸ χρυσοῦν. It is hence inadmissible to suppose
that our author has entirely omitted to mention
this altar, and that ϑυμιατήριον may denote the
censer (Pesh., Vulg., Theoph., Luth., Grot.,
Wets., Beng., Stier, Bisp., etc.). These exposi-
tors (including some profoundly versed in Heb.
antiquities, as Reland, De Dieu, Braun, Dey-
ling, J. D. Michael.) appeal, indeed, to the fact
that the altar of incense is commonly called τὸ
ϑυσιαστήριον θυμιάματος, while the censer on the
other hand is called (Ezek. viii. 11; 2 Chron. xxvi.
19; Josepu. Antt. IV. 2, 4) ϑυμιατήριον. From
this, however, we can draw no certain inference,
as we can point out no constant and uniform
mode of designating these utensils. The word
ϑυμιατήριον appears in Joseph., Philo, Clem.
Alex., Orig., as the common term for the altar
of incense, and is even found several times as a
various reading in the Sept. Besides, the golden
censer is only mentioned in the ritual of the
second temple, under the name of > but not
in the Law, to which alone our author refers.
There is only a shovel-formed basin mentioned
Lev. xvi. 12, with which the high-priest brought
the coals from the altar of burnt offering,
and this is called TID PTD, πυρεῖον, and is not
I Maw
spoken of as gold. Nor need we attach any
weight to the fact that Josepn. (Bell. Jud. I. 7, 6;
Antt. XIV. 4,4), in enumerating the objects
which Pompey saw in the sanctuary, mentions
only the golden table and candlestick, the abun-
dance of incense and the sacred presents, but
not the altar; and (Bell. Jud., VI. 6, 5) speaks
only of the carrying away of the candlestick and
table. For, however surprising it may be,
that even on the triumphal arch of Titus are
sculptured only the golden table, the candle-
sticks, and the vessels of incense, still all this
proves nothing for our passage, in which the
author is speaking of the divinely instituted ar-
rangements of the tabernacle, not describing the
later temple; for in this temple were found no
longer, even in the time of Solomon (1 Kings viii.
6), the here mentioned pot of manna, the bud-
ding rod of Aaron, and, after the loss of
the ark of the Covenant, its place was indicated
in the temple of Herod only by a stone. Bleek,
CHAP. IX. 1-10.
151
Liin., and others, therefore, assume, in explana-
tion of the error which they charge upon our
author regarding the position ‘of the altar of in-
cense, that, a stranger to Jerusalem, he has
drawn his knowledge of the sanctuary of Israel
only from the writings of the Old Testament, and
has been led astray, 1, by Ex. xxvi. 35, where
only table and candlestick are mentioned as fur-
niture of the sanctuary; 2, by the indefinite and
easily misunderstood statement regarding ‘the
position of the altar, Ex. xxx.6; xl. 5, 26; Lev.
iv. 7; xvi. 12, 18; and 8, by the special distin-
guishing of the altar of incense at the great day
of atonement. But it is scarcely conceivable,
that im matters so generally known, and in a
communication to the Hebrews so carefully
elaborated, and so intrinsically important, the
author should have allowed himself in so gross
‘an error as that of placing the altar of incense
behind the second veil (which was called xara-
πέτασμα in distinction from the first, the xard-
Avupa). Add to this that the author would then
have involved himself in contradiction with
another well-known fact, and even with himself.
For at ver. 7 he notices the fact that the high-
priest went but once a year into the holiest of
all. Must he, then, not have known that on the
altar of incense the incense offering was daily made
‘as symbol of prayer (Rev. viii. 3), not merely by
the priests on whom the lot fell (Luke i. 9), but
frequently by the high-priest himself? Most
unquestionably, since ver. 6 he himself refers
to this service of the priests. Weare, therefore,
justified in assuming that the author does not
refer here to local position (for which he uses év)
but that the part. ἔχουσα, having, may probably
denote the idea of belonging to, which in Heb. is
denoted by ἫΝ This explanation is, in fact,
‘adopted by many of those interpreters, who, re-
ferring it, indeed, to the censer, yet suppose that
this latter had its permanent place notin the
Most Holy place, but in the utensil chamber
(Theophyl., Grot., Beng., Menken, Stier, etc.),
‘since, according to Lev. xvi. 18, the precise pur-
pose of the incense was to prevent the high-
priest from beholding the Capporeth, and it
seemed unnatural to suppose that the high-priest
had let the incense-vessel remain over the whole
year in the inner sanctuary, and then on the day
of atonement should have exchanged it with the
one recently brought from the utensil chamber of
the temple; or that the high-priest should have
brought in incense and coals in a golden vessel,
and shaken these upon a special incense-vessel,
which had its fixed place in the inner sanctuary
Peirce). Surrendering the local sense of ἔχειν
as we certainly must, ver. 1), it is assuredly
more natural to refer the term to the far more
important altar of incense; and we may point in
confirmation to the fact, that not only Is. vi. 6
introduces an altar belonging to the heavenly
sanctuary, but that at 1 Kings vi. 22, the connec-
tion between the altar of incense and the holy of
holies is expressed by the form (WN [MDNDII
Δ 17 = the altar belonging to the inner shrine,
the adytum (Keil against Thenius: so also Ebr.,
Pel., Riehm); so also according to Ex. xxx. 6;
---
Deut. xl. 5, it would seem to have been placed over
against the ark of the Covenant, and on the da
of atonement to have been, like the Capporeth,
sprinkled with the blood of the sacrifice (Lev.
xvi. 18). The only ground of doubt would lie
in the circumstance that the mention of the ark
of the Covenant immediately follows (connected
by καί), and that this most unquestionably had
its place (Ex. xxvi. 34) in the holiest of all. But
we must not forget that though the ark of the
Covenant was, indeed, brought (1 Kings viii.)
into the temple of Solomon, yet it perished in the
destruction of that temple by the Chaldeans, so
that the second temple had, in its most holy
place, absolutely none of these articles, as Jo-
sppH. (Bell. Jud. V. 5, 5) expressly testifies
(éxecto δὲ οὐδὲν ὅλως ἐν αὐτῷ). This also confirms
our belief that the purpose of the author is not
to describe the holy localities and furniture of
the second temple, but that these things are men-
tioned only in order to exhibit that which mirrored
forth the peculiar nature and dignity, and espe-
cially the symbolical and typical character, of
the Mosaic sanctuary. The assumption of Wie-
seler, that the temple at Leontopolis had pre-
cisely the arrangement here mentioned, and
possessed sacred objects and utensils, modelled
after the pattern of those here enumerated, is a
hypothesis quite destitute of any historical
proof.
In which was a golden pot, είο.-- Ἐν 7
refers not to σκηνή (Justiniani, Pyle, Peirce), but
to κιβωτός, and stands in contrast with ὑπεράνω.
The same idea that the pot of manna and the
rod of Aaron were kept in the.ark of the Cove-
nant itself, is found with later writers, who ap-
peal to the authority of tradition (see Wetst.);
and the expressions of Scripture make rather for
than against it. The locality is indeed, Ex. xvi.
88, left undetermined by the mere regulation
that the pot shall be kept for a memorial ‘‘ before
Jehovah.” But it is said of it, ver. 34, and,
Numb. xvii. 25, of the rod of Aaron, that they
were placed mays 1355 before the testimony.
ele eee
This term, however, never denotes the ark, but
often designates the law. Besides the tables of
the law, such objects might perhaps well have
their most fitting place in the sacred ark, as be-
ing essentially memorials and symbols of the mi-
raculous interpositions of Divine grace (Ebr.),
and not mere contrasts to those fruits and pro-
ducts of the earth which were daily or weekly
presented in the sanctuary. Invthe sojourn of
the ark among the Philistines, these objects,
fraught indeed with religious significance, yet
not belonging to the rites of worship, might have
disappeared, since we are told, 1 Kings viii. 9,
that on the removal of the ark into the temple of
Solomon, it contained nothing but the two tables
of the law.
Ver. 5. The cherubim of glory.—The ar-
ticle before δόξης, in Griesb. and Schultz, is, ac-
cording to all the uncial MSS., to be expunged.
The Gen., however, serves here not to designate
the glorious or splendid quality of the two sym-
bolical figures, wrought massively out of fine
gold, which occupied the two extremities of the
cover of the ark of the Covenant, upon which,
with faces turned toward each other, they looked
152
THE EPISTLE TO THE HEBREWS.
down, and which they covered with their out-
spread wings. We must rather refer it to the
δόξα Seov, which also stands at 1 Sam. iv. 22;
Gir. xlix. 8, without an article, because regarded
as a proper name, and which was throned above
the cherubim, 1 Sam. iv. 4; 2 Sam. vi. 2;
2 Kings xix. 15; Is. xxxvii.16. But the throne
of God is called, Ez. ix. 8; x. 4, 18, 19, a
throne of glory, W339 ΝΟΌΣ. But from
this throne of the sacred service God was pleased
also to speak to Moses, Ex. xxv. 22; Numb. vii.
89. For the massive golden cover of the ark of
the Covenant (which ark itself was overlaid
within and without with plates of gold) had es-
sentially the significance of a mediation between
the ark of the Covenant and the God who was
enthroned above it, 1 Chron. xxviii. 2; Ps. xcix.
δ; exxxii. 7; Is. Ixvi. 1; Lam. Jer. ii. 1. Pri-
marily it was the footstool of the throne, whose
bearers or symbols are the cherubim, and
which rests upon the covenant of the law. For
equity and righteousness, as revealed in the law
of God, form the pillars of this throne, Ps.
lxxxix. 15; xevii. 2; whenve also the sanctuary,
and particularly the ark of the Covenant itself,
is the throne of Jehovah, Ex. xv. 17; 1 Kings
viii. 13. By the sprinkling of the blood of the
sin-offering, however, the Capporeth becomes not
so much the cover to that law which worketh the
wrath of God (Hofm. after Hengst.), as a
ἰλαστήριον ἐπίθεμα, propitiatory covering, Ex. xxv.
16, and then a ἱλαστήριον in general, according
to Lev. xvi. 15 ff. The idea of covering has trans-
formed itself into that of expiation, i. e., covering of
sin, whence also, 1 Chron. xxviii. 11, the most
holy place is called FHS PAD. While
Josephus writes οἱ and al χερουβεῖς, and Philo al-
ways τὰ χερουβίμ, the LXX. fluctuate between the
ordinary form of the neut. and the rarer one of
the masc. The closing syllable also varies be-
tween βείμ, βείν, Biz, and Biv. The neut. springs
from the fact of their being regarded as ζῷα, Ezek.
x. 15. The περὶ ὧν, concerning which things, refers
not (as Ebr.) merely to the cherubim.
Ver. 6. Once in the year, efc.—Since the
high-priest, on the tenth day of the seventh month,
Tisri, the day of atonement (DD D/7 Di),
was obliged to go at least twice into the inner
sanctuary, Lev. xvi. 12ff.; according to the
Mishna tract., Joma vy. 1; vii. 4, four times,—
ἅπαξ, once, is best understood of what took place
once in a year, although consisting of several
separate acis,—a sense belonging to the words
at ὃ Macc. xi. 1; JosnrH. Bell. Jud. V. 5, 7. To
this view we are also led by the following verses.
For with the blood of the heifer the high-priest
made expiation for his own sin; with the blood
of the goat expiation for the sins of the congre-
gation; and this distinction is here made, and
this rightly so, that the sins are called ἀγνοήματα;
seeatch. v. 2. The accomplishment of thistwofold
expiation required, however, a twofold entrance
into the inner sanctuary, both of which principal
acts were preceded by an entrance with a dish
of coals and a censer of incense, and followed by
ἃ fourth after the evening sacrifice for the
bringing out of these utensils. In accordance
with his hypothesis, Wieseler connects the words
“not without blood,” efc., closely with the lead-
ing clause; which produces, however, an entirely
false contrast with ver. 6. Nor are we necessa-
rily to infer from the Perf. Part. κατεσκευασμένων
—to be referred, at all events, to ver. 2—that the
author regards the two grand divisions of the
Mosaic sanctuary, together with their contents,
as also still existing in the Jewish temple of his
time (Liin.), nor do the present tenses, εἰσίασιν
and προσφέρει, of themselves lead necessarily to
the conclusion that the author wrote before the
destruction of the temple. We need only sup-
pose that this form of expression in its connec-
tion with the context implies that the legal wor-
ship was still in existence, and that on the basis
of the old Mosaic arrangements, reaching down
into the time of the author, while the preserva-
tion or loss of certain vessels or utensils of the
service is a matter of as profound indifference as
the replacing of the tabernacle by the temple of
Solomon, and the differences in this before and
after the exile.
Blood which he offers, etc.—The expres-
sion, προσφέρειν τὸ αἷμα, Lev. i. 5; vii. 88; Ez.
xliv. 7, 15, points to the sprinkling (FANT),
ἘΠῚ"
which was made once upwards, and seven times
downwards, towards the Capporeth. This was
followed by the RSS, Sesmearing of the
horns of the altar of incense with the mingled
blood of the heifer and goat, with which the al-
tar itself was seven times sprinkled; then the
IDOL’, pouring out on the altar of burnt offer-
ing. The slaughter (ΤῸ 5) connected with
the laying on of the hand UTED) merely
rendered possible the offering of the blood; but
this, in that it was the means of expiation, ren-
dered possible that presentation of the gift upon
the altar, or offering (FM DI), which was
eT Es
acceptable to God. On the strength of this
blood-accomplished expiation, the priests could,
throughout the year, present in the sanctuary
the daily and weekly offerings. The absence of
the article before ἑαυτοῦ proves that this word is
not (with the Vulg., Luth., Calv., Grot., and
others) to be made dependent on ἀγνοημάτων.
Ver. 8. The Holy Spirit showing this,
etc.—The τοῦτο refers to the following Acc. with
Inf., and δηλοῦν is used here of prophecy by act
or symbol, while at ch. xii. 27; 1 Pet. i. 11, it is
used of prophetic foreshowing by word (ver.
12). The τῶν ἁγίων, too, refers not to persons
Peshito, Schultz), but to the true sanctuary
ch. x. 19). The Gen. stands, as Jer. ii. 18, τῇ
ὁδῷ Αἰγύπτου, and Matth. x. 5, ὁδὸς ἐθνῶν, of the
end or goal of the way. Πρώτῃ designates here
not the first Jewish sanctuary—first in time (as
Grot., Carpz., Beng., Béhme, etc.), but the first
or forward tabernacle, in contrast with that be-
hind it (the second, ver. 7).
Ver. 9. Whichis animage for the time,
etc.—Erasm., Beng., ete., refer ἦτις in the sense of
ὅτι to the entire preceding clause, and explain
the fem. by the attraction of παραβολή: the ὁ
καιρὸς ὁ ἐνεστηκώς thus becomes the time in which
the author wrote; and the circumstance that the
outer and the inner sanctuary stood separated
CHAP. IX. 1-10.
153
beside and distinct from each other, is regarded
as an image of that time in which the yet unde-
stroyed Theocracy of Israel forms, as it were, the
outer space and locality for the Christianity
which has sprung up within its bosom. The
same view is shared by Boehme and Klee, yet
with the difference that they connect ἥτις with
παραβολή, and make it, as such, the subject of the
clause—which figure or symbol applies to the pre-
sent time. De W. adheres to the latter construc-
tion, but—with most intpp., explains the ὁ καιρ.
6 éveo. of the antechristian period extending down
into the present, thus—=d αἰὼν ὁ ἐνεστώς, Gal. i. 4.
Granting the possibility of this meaning of the
phrase (which Del. on insufficient grounds con-
avon it is still more natural to refer #ri¢ to
σκηνή, not to στάσιν (Chr. F. Schmid), nor by any
means to ὁδόν (Cramer). For if the author has
previously designated the Holy of holies as
παραβολῇ, likeness, emblem (Luth., erroneously,
type), of the Christian economy, why should not
he now designate the ‘‘holy place” as an emblem
of the Jewish economy, especially as it is his pre-
cise purpose to state in how far Judaism, as a
merely intermediate system, appeared precisely
represented by the sanctuary? (Thol. against De
Wette). In still closer correspondence with the
mere words, indeed, we might (with Del. and
Alf., after John Damasc. and Primas.) refer the
καιρὸς ὁ ἐνεστ. to the present time, as commencing
with the inauguration of the New Covenant, and
interpret it of the καιρὸς διορθώσεως, and either
with Carpz., Hermann and others, translate
“clear down to the present time” [or, with
Alf., render for, in reference to, the present
time].* But this is forbidden by the context
Riehm, Reiche, Liin.), inasmuch as the καιρὸς
πορθώσεως, ver. 10, or the time of restoration and
rectification appointed of God, is here evidently
the Christian period of the world’s history, and
with it stands contrasted the ὁ καιρὸς ὁ ἐνεστηκώς,
whose emblem is the outer sanctuary, separated
from the All-holy by a veil, and in accordance
with which figure or παραβολή there exist, of
course, only external and merely ceremonial in-
stitutions for securing perfection. Liinemann
less fittingly refers the καθ᾽ ἦν to πρώτη σκηνή.
Pee can be no doubt that in the first place,
πρώτη σκηνῇ is here, as at ver. 2, the first
in place, the foremost, tabernacle, as distinguished
from the second one, the Holy of holies. In the
second place, ἥτις, with the author, refers pro-
perly to oxyvq, and marks the σκηνῇ as a proper
symbol and emblem of Judaism, which it pre-
cisely was. The foremost tabernacle or sanctuary
was cut off from the second by a veil, which
none could pass but the high-priest alone, and
he only once a year, and for but the briefest stay
within. The first tabernacle, therefore, stood
there confronting, and indeed formed by, that
awful veil, and the dread Holy Presence behind
it, as a standing reminder to priests and people
of their separation from God; that the way into
the most holy place was not yet made manifest,
and of course that the Jewish ritual, in connec-
tion with which they stood, was utterly unable
to secure true forgiveness, and bring in the
* (So I fill out the apparently imperfect sentence of the
original.—K.j.
needed perfection. That foremost tabernacle,
then, was the emblem and figure of Judaism. In
the third place, the εἰς τὸν καιρὸν τὸν ἐνεστηκότα
refers decidedly (as against Del. and Alf.) not to
the now present time of the writer, the time of
fulfilment and completion, but to the antechris.
tian period, the era of Judaism, in reference to
which and for which this outer tabernacle stood ag
anemblem. Nor need we, with many, and ap-
parently Moll, suppose this time to be represented
as extending down to the present, and thus ex-
plain the ἐνεστηκώς. Like all the tenses of the
passage in this connection, it stands of the past
conceived as present, the author throwing him-
self back in the whole representation into the
past, although I would not deny the justice of the
view that perhaps the author the more readily
adopted this figure because the Jewish sacrifices
had even yet a lingering existence: though I see
no necessity for this. Thus this outer taberna-
cle is a παραβολῇ, an emblem of the imperfect
character of Judaism for the existing time, etc.—
K.].
ἧς render perfect as to the conscience,
ete.—The idea of συνείδησις (E. V., conscience), is
more comprehensive on the one hand than that
of conscience, on the other than that of internal
consciousness. The word designates the inmost
conviction of our moral self-consciousness, so that
ch. x. 2, we can have the words συνείδησις ἁμαρ-
τιῶν, and 1 Pet. ii. 19, συνείδησις θεοῦ. The words
thus refer not merely to the quieting of an ac-
cusing conscience (Theodoret, Calov, efc.), and
not merely to the moral perfection of the con-
sciousness (Schultz, Bl., De W.), but to the fact
that the worshipper could not by the presentation
of his offerings, attain his end in a way that met
the demands of his moral and religious self-con-
sciousness, could not, that is to say, attain to
ἁγιότης.
Ver. 10. Purely in connection with
meats, etc.—’Emi designates not the objects
for the sake of which the offerings are to be
brought (Schlicht., Limb., e¢c.), or in respect of
which a Levitical perfection actually takes place,
as an outward and provisional means of justifi-
cation. For μόνον ἐπί is to be connected neither
with τελειῶσαι (Schlicht., Ebr.), nor with Aarpev-
ovra (Luth., Este, ete.), but with ἐπικείμενα, which
stands parallel with δυνάμεναι, and as, along with
this participle, it refers to δῶρά te καὶ ϑυσίαι,
might on account of the intervening clauses, be
easily changed to the neuter. It is by no means
to be referred, with the Vulg., to δικαιώμασιν,
being thus taken=émixeévorc. Nor with the
amended text is it either necessary or proper to
take ἐπικείμενα as apposition to δικαιώματα, and
refer μόνον to this latter word (Liin.). “Evi can,
to be sure, express the adding or accession of
something to something else, or outward neigh-
porhood or proximity. But ‘(meats and drinks
are not—as neither are ordinances regarding
food—equivalent to forbidden meats. Quite as
little does the term refer to sacrificial feasts
(Peirce, Storr, Heinr., efc.), or to the Paschal
supper (Bl, De W.). For δικαιώματα are not
means of justification, but ordinances, and precisely
such, and referring to the flesh, are the δικαιώματι
λατρείας of the Old Testament. "Eni with the dat.
signifies commonly the foundation on which, and
154
THE EPISTLE TO THE HEBREWS.
at the same time, the circumstances connected
with which, any thing is done. The Gen. σαρκός
may also denote that the things bear in themselves
the nature of the σάρξ. We should here refer the
term to the historical superficiality and perish-
ableness of these legal institutions (ch. vii. 16),
but that the connection indicates the Gen. as re-
ferring here not to the quality, but to that which
is the odject of the ordinances, as 1 Sam. viii. 9,
11; x. 25, τὸ δικαίωμα τοῦ βασιλέως denotes the
Divine ordinance regarding the king.
DOCTRINAL AND ETHICAL.
1. From the fact that God Himself has declared
the Old Covenant incapable of attaining its pur-
pose of salvation, and doomed it to abrogation,
it still does not follow that its peculiar ordinances
of Divine worship were therefore valueless. Nor,
on the other hand, does the fact that they owe
their origin to Divine revelation, and hence have
an authority transcending that of any mere hu-
man arrangements, prove that they are binding
upon the subjects of the New Covenant, or put
them on the same level with its institutions of
grace. They have rather, in accordance with
the character of the Old Covenant, partly a typi-
eal and symbolical nature, partly a pedagogical
and disciplinary significance, and as such pos-
sessed a high value.
2. With ali the glory evinced in the furnishing
of the Holy place and the Holy of holies, and
with all the sacredness and majesty of the acts of
religious service which transpired within them,
still the entire arrangement of the vessels of the
service, the separation of the outer from the
inner sanctuary by the veil which concealed the
latter, the distinction of people, priests and
high-priests, the nature of the sacred acts which
each separate class was characteristically to
perform, their ritual and ceremonial character,
incontrovertibly show that reconciliation with
God and the dwelling of God with His people,
here existed only in mere representation, promise,
and symbolical expression.
8. This relation of the Old Testament sanc-
tuary and worship as a type and emblem, to the
actual communion of redeemed men with the
holy God in the time of the real and actual reés-
tablishment of right relations, is no arbitrary
one, but is prophetically announced and made
known by the Holy Spirit Himself. 1n this lies the
Scriptural ground and justification of a/historical
treatment which seeks the typical reference in
the symbols of the Old Covenant itself. Still the
prmeiple must be judiciously and cautiously ap-
plied.
HOMILETICAL AND PRACTICAL.
We need no longer seek the way to the heavenly
sanctuary as if it were unknown, and may not
complain, as if it were closed to us; rather we
can and should walk on the way which has been
opened to us.—What the Holy Spirit has instituted
and produced, can only through the itlumimation of
the Holy Spirit, be rightly understood and
treated.—No outward splendor of religious wor-
ship can make good the absence of true communion
with God.—By its employment im the service of
God even the earthly and the outward comes
into relation to the eternal, and stands connected
with the inner life of man.—Nature, value, and
use of the means supplied by Divine worship for
our spiritual well being.
SrarKe:—No service of God can be without
ceremonies; but that is the most excellent which
has cast off external parade and has the most of
the power of the Spirit.—If the Lord’s house on
earth has been glorious, much more is that above
in heaven.—If every Christian is under obliga-
tion to serve God publicly in His temple, much
more must preachers be always at hand when
the public worship of God is celebrated.—Heaven
stands open; but the place is holy; nothing
common and impure will be admitted, Rev. xxi.
27.—Preachers bear their treasure in earthen
vessels; they too are sinners, and must, like
others, seek the cleansing away of their sins.—
The outward worship of God is nothing without
the inward; it then becomes only sin to him who
renders the service, and ministers condemnation
rather than salvation.—Under the New Covenant
we may, without violating the conscience, eat
and drink that which contributes to our enjoy-
ment; only with moderation and thanksgiving,
Col. ii. 16; 1 Tim. iv. 3.—Outward and bodily
washing and cleansing stand in no proper relation
to Divine worship. But as neatness and cleanli-
ness are always becoming and attractive, it be-
hooves us also to appear before and serve God in
outward purity, 1 Tim. ii. 9.—The outward
chastening of the body is but a miserable service
of God; but to crucify the flesh with its lusts
and desires, is pleasing to God, 1 Cor. iv. 8; Gal.
v. 24,
Rizcer:—The higher blessing bestowed on
our age is to be sought not in doing away but
in fulfilling the commandments.
Hrvusner:—A survey of the institutions of the
Old Testament is not without utility to the Chris-
tian; it shows him the prerogatives which he
possesses, viz., no longer merely the shadow,
but real, essential blessings.—The whole an-
cient world is crying out after a Reconciler;
the modern world will not have Him.—In Chris-
tianity lies the germ of the general improve-
ment and perfection of the entire condition of
humanity.—The tranquillizing of the conscience
is the end of all sacrifices. The more the con-
science was awakened, the less could sacrifices
appease and satisfy it.
CHAP. IX. 11-15. 155
ΤΙ. "
Perfect communion with God is rendered possible by the perfect mediatorship of Jesus Christ, on
the ground of a real expiation. ᾿
Cuarrer ΙΧ, 11-15.
11 But Christ being come [coming forward", παραγενόμενος a high priest of [the] good
things to come, by a [by means of the διὰ τῆς] greater and more perfect tabernacle
not made with hands, that is to say, not of this building [world, or creation, χτίσεως] ;
12 Neither by the blood of goats and calves, but by his own blood he [om. he] entered in
once [for all] into the holy place, having obtained [obtaining] eternal redemption Jor
13 us [om. for us]. For if the blood of bulls and goats [goats and bulls],? and the ashes
of a heifer sprinkling the unclean, sanctifieth to the purifying [in respect to the
14 purity] of the flesh, How much more shall the blood of Christ, who through the
[an] eternal’ Spirit offered himself without spot to God, purge your [our]! conscience
15 from dead works to serve the living God? And for this cause he is the mediator
of the [a] new testament [covenant] that by means of death [a death taking
place] for the redemption of the transgressions that were under the first testament
[covenant], they which are [have been] called might [may] receive the promise of
the eternal inheritance [or, those called to the eternal inheritance may receive the
promise].
1 Ver. 11.—Lachmann’s reading γενομένων instead of μελλόντων is not.sufficiently vouched for by B. D*., although fol-
lowed by Chrys., cum., Ital. Pesh. Philox.
2[Ver. 18---τράγων καὶ ταύρων, goats and bulls instead of bulls and goats, is the reading of A. B.D. Sin., efe.—-K.}.
8 Ver. 14.—The reading of the Vulg. πνεύματος ayiov, found in D*., and in many minusc., is only an interpretation. In
the. Cod. Sin. it appears only as a correction.
4 Ver, 14.—Instead of the Rec. ὑμῶν, we are to read after A. D*. K., 44, 47, 67, ἡμῶν. The Rec. has, however, the sanc-
tion of the Cod. Sin.
[Ver. 11.---ἀχριστὸς δὲ παραγενόμενος, but Christ ing forward, pr ting himself, i. e., appearing upon the stage of.
history, Matth. iif. 1, ete—rav μελλόντων ἀγαθῶν, of the future good things.—d.a τῆς μείζ., by means of the greater, etc., with
def. article-—ov ταύτης τῆς κτίσεως, not of this creation, thus not κοσμικόν, belonging to the world, ver. 1.
Ver. 12.—ovde δι’ αἵματος, nor, or, and not by or through the blood: not “neither by the blood.”—eic}Aber, entered 3
the pron. he, of the Eng. ver., is not needed, χριστός is the subject.—evpdevos, not having procured (asif εὑρημένος), but
procuring ; his “procuring ” is represented as coincident with, and in fact conditioned upon his entering. The added for
us, of the Eng. ver. (especially standing where it does), is unnecessary and enfeebling. The emphasis is on αἰωνίαν,
ETERNAL.
τ es Ver. 13.—rovs κεκοινωμένους, those who have been defiled,—mpds τὴν σαρκὸς καθαρότητα, in reference to the purity of the
8,
Ver. 14.---καθαριεῖ, shall cleanse, with reference to καθαρότητα, cleanness above.—eis. τὸ λατρεύειν, into or unto our
serying—in order that we may serve. ᾿ ᾿
Ver. 15.— 8100. καινῆς, of a (not, the) new σουοτνατί---θανάτου γενομένου, a death taking place.—oi κεκλημένοι τῆς αἰων.
κληρον. Moll constructs: “ the called ones of the eternal inheritance,” as Thol., Ebr., and some older expositors. Alford
objects that thus κληρονομία. which receives “the stress, as being presently taken up in the next verse, would hardly be
introduced in the most insignificant place possible. as a mere adjunct to the description of the subject of the sentence.”
But the stress seems not upon κληρονομίας, but rather on the eternal (as contradistinguishing the character of the New Cove-
nant inheritance from that of the Old), and partly also upon the λάβωσιν, muy receive, in order to characterize the New
Covenant, as one under which, by the death of the great sacrificial victim. the called ones receive that inheritance which
had before been only promised. And so in the verses following, it is not the κληρονομία, that is dwelt upon, but the con-
nection between the death of the testator (the θανάτου γενομένου). and the obtaining of the promised inheritance. The
real objection to the construction in question (adopted by Moll, Tholuck, Ebrard, Luther, the Peshito, etc.), is that, although
not without examples, especially in Greek poetic diction, it has no warrant elsewhere in the usage of the author, and is
rather too harsh to be assumed without necessity.—K.].
tual appearance as matter of historical fact, in
the character and function immediately desig-
EXEGETICAL AND CRITICAL. nated. For the words ἀρχιερεὺς τῶν μελλόντων
ἀγαθῶν, are not to be separated by a comma from
Ver. 11.—But Christ coming forward, etc. | rapayév. (Beng., Griesb.) and not to be resolved
- Παραγενόμενος is used with reference to a his-| into εἰς τὸ εἶναι ἀρχιερέα, but to be taken as pre-
torical appearance or advent, 1 Macc. iv. 46; dicate, But the τὰ ἀγαθά good things are not
Matth. iii. 1; Luke xii. 51. But had he had in| styled futwre (μελλ. to come), as being future to
mind the entrance of Christ upon His heavenly | the believers of the Old Test., but as belonging
priesthood, he would have employed γενόμενος, | to the οἰκουμένη μέλλουσα ch. ii. 5, the αἰὼν
ch. i. 4; vi. 20; vii. 26. Still the words are not | μέλλων, ch. vi. 5, the μέλλουσα πόλις ch.
to be referred to His incarnation, but to His ac- | xiii. 14.
156
THE EPISTLE TO THE HEBREWS.
By means of the greater and more per-
fect tabernacle, efc.—With Primas., Luth.
and others we connect the much-vexed words
διὰ τῆς μείζονος---κτίσεως immediately with the pre-
ceding, which we, however, construct as in
apposition to Χριστός. Hofm. extends this con-
nection clear to αἵματος, but the majority of in-
terpreters make both dependent on eiofAfev, and
commonly refer the ‘‘ greater tabernacle” to the
heavens, through which Christ passed into the
inner sanctury, as God’s real dwelling-place, as
the earthly high-priest passed through the outer
tabernacle. Undoubtedly, διά may denote in the
one case the local place and way, in the other
the means whereby Christ entered into the Holiest
of all. Nor does the repeated declaration ot
Scripture that the hands of God formed and
stretched out the heavens, forbid our inferring
that the heavens could be here meant, on the
ground that the tabernacle is here designated as
“‘not made with hands.” For this we might ap-
peal to v. 24, where heaven is contrasted with
the Mosaic sanctuary, and this latter is called in
the contrast χειροποίητα. Nor need we again, if
we adopt this view, restrict ourselves to the
mere material heaven of clouds, but might refer
the words to the invisible worlds, the dwelling-
place of angels and of the blessed, which, as a
tabernacle not made with hands, are contrasted
with the hand-wrought tabernacle of Moses. In
favor of this too is the emphatic heightening of
the import of the term γειροποιήτου by the ap-
pended ov ταύτης τῆς κτίσεως. For we must con-
ceive these supramundane heavens as God’s
creation and work, but not belonging to this per-
ishable creation, with which we have imme-
diately to do. And if we distinguish these su-
pramundane, but still created heavens, in which
are ‘‘many mansions,” John xiv. 2, to which
thus still a locality is ascribed, from the un-
created dwelling-place of God Himself, as the
heaven exalted above all relations of time and
space (Stier, Del.), then we could not charge on
the view under consideration the objection urged
by Beza: ‘ perabsurde diceretur per celum ingres-
sus esse in celum.” But, after all, this interpre-
tation furnishes no proper point of comparison
between heaven and the outer tabernacle. For
this tabernacle was not a mere passage-wuy to an
interior locality ; and we again see no object in
so detailed and elaborate a description. This
studious elaborateness is decidedly at war with
Tholuck’s idea that the representation of the
lower heavens is but as it were a mere foil to the
conception of the heavenly holy of holies. Still
less can we understand by the outer tabernacle,
the world in general (Justiniani, Carpz.) in
which case we should have to render ‘not of
this mode of building,” 2. 6., not like the taber-
nacle of Moses; which false translation, with
a different conception of the meaning, is given
by Erasm., Luth., Beng., and others. With just
as little reason finally can the words be applied
(with reference to ch. x. 20; John i. 14) to the
body of Christ, whether it be understood of His
human nature (Chrys., Primas., Calv., Bez., Grot.,
Est., Beng. and others), or of His holy life in the
flesh (Ebr.), or of His glorified body (Hofm.), or
of His mystical body the church militant on
earth (Cajet., Calov, Braun, Ramb., etc.). We
get under each explanation either an unnatural
idea, or an unnatural parallel, even though we
take the first διά not locally but instrumentally ;
or we subject the words to a sense which they
will not bear. For σκηνῇ may indeed denote the
body, but scarcely life in the body, or the sacri-
fice of the body, or the glorified body. To the
sinlessness and holiness of Christ the phrase can-
not refer; for the high-priest attained these not
iu the outer sanctuary, but only in the most holy
place by the sprinkling of the blood of the
heifer. To me the very contrast presented with
the purely symbolical and typical nature of the
old covenant, a nature illustrated in the charac-
ter of the Mosaic tabernacle by the Holy Spirit
Himself, seems ntterly to exclude the carrying
over of the distinction of a hitner and inner
tabernacle to the New Testament dispensation,
and to this the figurative language here used has
exclusive reference. I regard, therefore, σκηνή
asa designation of the tabernacle in general,
and prefer the perfectly simple explanation pre-
viously touched upon (at viii. 2), which is sup-
ported by the very arrangement of the words,
and corroborated by the much more natural
force thus given to οὐδέ. The manner in which
Christ has become a high-priest is here not in
the slightest degree in question: the author is
simply setting forth the fact that, by His high-
priesthood, not a symbolical, but a true and ac-
twal reconciliation with God has been effected.
He is a high-priest, not of the earthly, but, as
has been already shown by the author, of the
heavenly tabernacle. This heavenly sanctuary
which ch. viii. 2 he called σκηνῇ ἀληθινῆ, genuine
tabernacle, of which Christ is λειτουργός, he here
styles the better and more perfect tabernacle,
which he characterizes as that not built by
hands, 7. e., founded indeed, but not belonging
to this world, by means of which Christ has his-
torically appeared and exists as high-priest of
the good things to come, in the same way as the
Jewish high-priest, by means of the Mosaic
tabernacle, became the priest of symbolical and
typical blessings. In accordance with this, or
as such, has He also not (ovdé) by means of the
blood of goats entered into the holy place, which
corresponds to the holiest of all, or the dwelling-
place of God. Evpduevoc is the second Aorist
(formed in imitation of the first Aorist (which
Alexandrine peculiarity became, by means of the
Sept., an ordinary Hellenistic usage), and coin-
cides in time with that of the finite verb [{ e.,
not having procured, but procuring]. The femi-
nine formation αἰωνία is found in the New Test.
only here, and 2 Thes. ii. 16.
[There is no point, in my opinion, in which
Moll has shown sounder judgment as an inter-
preter than in the clear and simple way in which
he has here (as at ch. viii. 2) brushed aside the
numerous vagaries and conceits in which emi-
nent expositors have indulged regarding the
heavenly tabernacle. Christ’s holy life on earth,
His sacrifice on the cross, His earthly human
body, His heavenly glorified body, the lower
local heavens, the heaven of the angels and glori-
fied saints, have all been made to answer to the
outer tabernacle, through which the Saviour past
into the inner sanctuary. The lower local
heavens, as being those through which Christ
CHAP. IX. 11-15,
15%
actually did pass, is the only one of these that
does not at once strike one as purely arbitrary
and capricious; and these heavens stand in no
conceivable relation to the proper significance of
the outer tabernacle. This, as Moll justly re-
marks, was no mere passage-way into the holiest
of all, but stood with its own expressive import,
and as ἃ theatre of constant priestly service.
The other meanings too are such as could only
by the harshest straining of terms, be called a
tabernacle, or as utterly tail of correspondence to
the idea of the outer tabernacle of Moses. The
language of the author at first view, indeed, seems
to favor this distinction of the two tabernacles.
Christ, he says, entered διὰ τῆς σκηνῆς, into the
sanctuary. It is natural here to interpret διά
locally, and to think, therefore, of the Levitical
high-priests passing through the outer into the
inner tabernacle, and thus to make διὰ τῆς σκηνῆς
here analogous to the former. But against it
there are several serious objections, as would be
readily conjectured by one who considers the
numerous and widely diverse and discordant
opinions regarding the nature and significance
of this outer tabernacle through which the
heavenly high-priest passed. These objections
are chiefly four: First, the outer tabernacle ot
Moses is not represented as a mere place for
passing through, but as a place of constant
priestly service; and although the high-priest
must have past through it when he entered the
holy of holies, yet that is a mere incident upon
which no stress is laid, which the author does
not even mention, and of which he does not ap-
pearto have thought. It is not supposable,
therefore, that he would have selected as a pro-
minent feature of Christ’s entrance into the
heavenly Sanctuary, that which it had not even
occurred to him to mention with reference to the
earthly. Secondly, there is in the figurative
tabernacle of the New Testament no outer sanc-
tuary. There cannot be any. There is no place
for it. The outer Sanctuary of the Mosaic taber-
nacle stood as the ‘‘ emblem for the time then ex-
isting,” the Holy Ghost signifying, while that
anterior tabernacle yet had place, that the way
into the holiest of all had not been yet made
manifest. There is here a most explicit and un-
mistakable declaration on the subject. The outer
Mosaic tabernacle stood as the symbol of imper-
fection, of distance from God—ofapproach to Him
only typically, but not really effected. With the
rending of the veil of the temple at the death of
Christ, that distinction between outer and inner
tabernacle disappeared for ever. Unless, there-
fore, we are willing to reverse the author’s en-
tire doctrine, and maintain that the sacrifice of
Christ has not fulfilled what was before symbol-
ized, producing a real approach to God, and con-
verting the whole Christian body into a “ royal
priesthood,” we must concede that there is and
can be in the New Testament arrangements noth-
ing answering to the outer tabernacle of Moses.
Thirdly, in perfect correspondence with this is
the brief but emphatic and striking description
which the author gives of this σκηνή, through
which Christ passed into the Sanctuary on high.
It is «the greater and more perfect. tabernacle”
—“not made with hands,” ie., not ‘of this
material creation.” This clearly stands in an-
tithesis, not to a part of the tabernacle of Moses,
but to the whole of it, That was typical; this ig
ἀληθινή, the genuine archetypal tabernacle. That
Was κοσμικῇ, belonging to the world, material,
made with hands: this is heavenly, spiritual
not made with hands, not of this creation. These
epithets and descriptive phrases, which would
have no significance as referring to the outer
Mosaic tabernacle, are strikingly pertinent as
referring to it as a whole, and as characterizing
the archetypal, true, heavenly, greater, and
more perfect tabernacle, in which the New Testa-
ment high-priest ministers in distinction from
the worldly, typical, material tabernacle of the
Levitical priesthood. Fourthly, with this view,
and only with this, the author’s parallel becomes
complete. The parallel has reference to two
points, the tabernacle, in which the respective
priests ministered; and the offerings which they
brought. The Levitical priest ministered in the
earthly, worldly, typical tabernacle, and brought
into it the blood of bulls and goats; Christ min-
isters in the heavenly, spiritual, archetypal
tabernacle, and His offering is His own blood.
The διά may, in both cases, be taken instrumen-
tally; or in the first locally, and the second in-
strumentally: the author having his mind on
the fact, that in the tabernacle the priest did
really pass through a considerable portion of it
before reaching the adytum, and transferring the
same imagery to the skies.—K].
Ver. 18. The ashes of an heifer, etc.—
Besides the expiatory offering, the author men-
tions the rite of purification, by which those con-
taminated by contact with dead bodies, 7 e.,
persons and utensils that had become Leviti-
cally unclean, might, by means of spring water
mingled with the ashes of a red, spotless heifer,
burnt outside of the court, sprinkled upon them
with a hyssop branch, become again Levitically
clean (Num. xix.). It is better, with Erasm.,
Bez, ete, to connect τοὺς κεκοινωμένους with
pavrifovea, which requires an object, than with
ἁγίάζει (Vulg., Luth., Calv., Beng.), which may
easily stand absolutely, and differs essentially
from dyvilet.
Ver. 14. By means of an eternal Spirit.—
The words διὰ πνεύματος αἰωνίου belong as well to
ἄμωμον as to προσήνεγκεν, which, however, belongs
not to the offering of the blood poured out upon
the earth in the inner sanctuary (Socin.,
Schlicht., Grot., Limb., Bl., in part Riehm),
but, as shown by the technical expressions, to
the offering on the cross. Nor is the πνεῦμα
αἰων. identical with the δύναμις ζωῆς ἀκαταλύτου,
ch. vii. 16 (Socin., Schlicht., Grot., Limb.,
Carpz., Riehm, Reuss), but its cawse; nor does
it apply either to Christ’s glorified condition
after His exaltation (Déder., Storr), nor to the
spirit of the law in contrast with its letter
(Michael.), nor to the spirit of prophecy in the
prophets (Planck). It is undoubtedly by design
that the Holy Spirit Himself is not expressly
named, and the absence of the article implies
that the noun is to be taken generically (Liin. )
as Rom. i. 3. But it must be still referred, a8
to the matter of fact, to the Holy Spirit dwelling
in Christ, and not to the divine nature of Christ
(Bez., Caloy, Bisp., ete.), or to the Spirit of God
that made Christ a living man (Hofm.), or to His
158
THE EPISTLE TO THE HEBREWS.
divine personality (Del.). But this view, which
brings into clear relief the ethical features of
Christ’s sacrifice of Himself, is by Bleek, De
Wette, and others, raised into undue prominence,
while others, again, with Este, refer the words too
exclusively to the Third Person of the Trinity.
The author, on the contrary, is laying stress, on
the spiritual power of the offering of Christ,
85 an unblemished and spotless mediator, in its
attribute of eternal. In this epithet is, of course,
then implied a contrast. It implies, however,
not a contrast with the fire which consumed
the Levitical offerings (Chrys., Gic., Theophyl.,
eie.); nor with the perishing animal soul in the
blood of the sacrificial victim (Hofm., Del.), in-
asmuch as it is not the offering itself that is
secured by the agency of this Eternal Spirit, but
the atoning efficacy of the blood, a fact which
Rieum II. 527 Anmerk, appears to overlook.
The words rather express a contrast with that
which originates and perishes in time; and they
bring the offering of Christ upon the cross into
immediate dependence upon the ministry of a
Spirit whose agency for this purpose at once
reaches back into the eternity of the past, and
carries its influence forward into the eternity of
the future. Tholuck regards the words as ex-
pressing a contrast with the fleshly character of
the law, taking with Fritzsche the διά to denote
not so much condition as the sphere, in which
the offering takes place; thus, ‘‘in a true and
eternal manner” (similarly Socin. and Beng.).
The ἔργα νεκρά are not sinful, and hence death-
bringing actions, but the works of the law which,
as they have in themselves no life, so produce
no life, comp. ch. vi. 1.
Ver. 15. And for this reason he is me-
diator of a new covenant, οἰο.---Διὰ τοῦτο is
to be referred, not to what follows, merely an-
ticipating the ὅπως (Schlicht., Bl., Ebr., etc.), but
in view of the close connection with the pre-
ceding, to the whole train of thought, vv. 9-14,
not specially to αἷμα (Sykes, Chr. F. Schmid).
The final clause, ὅπως, eic., gives not so much the
goal to which, according to the divine counsel,
the New Covenant was to lead, and with this
the way and means by which the attainment of
this goal should be accomplished (Liin.), as the
purpose of God to bring by the way that has
been described, those who have been called to
the eternal inheritance into the fruition of the
promise. We are certainly not to connect εἰς
ἀπολύτρωσιν with λάβωσιν, but, as a clause de-
noting object and purpose, with ϑανάτου γενομένου.
But to connect τῆς xAnpov. with érayy. (Erasm.,
Luth., Calv., BL, De W., Liin., Hofm., Del.),
though intrinsically possible, is less natural than
with the immediately preceding κεκλημένοι
(Pesh., Thol., Ebr., Riehm, eéc.), inasmuch as
the called here are not Christians as such (κλητοί)
or exclusively, but also according to v 26 and ch.
xi. 89, 49, embrace the believers of the Old Tes-
tament, and the word, therefore, seems to need
ἃ qualifying addition The λαβεῖν τὴν ἐπαγγ.
occurs also, ch. xi. 18; Acts ii. 88, of the recep-
tion of the substance of the promise, as KAnpovo-
μεῖν τὴν ἐπαγγ. ch. vi. 12, 17; ἐπιτυχεῖν τῆς ἐπαγγ.
eh. vi. 15; κομίσασθαι τὴν ἐπαγγ. ch. x. 86; xi. 89.
The importance to the following discussion of
the idea of that inheritance (κληρονομία), which
even in the Old Testament is promised, and by
the counsel of God designed for all the mem-
bers of the covenant people, but into whose pos-
session the κεκλημένοι can enter only by meana
of a new διαθήκη, renders it natural even here to
link with the διαθήκη the idea of a testament,
Since, however, this signification develops itself
only from the connection of the following verses,
it is more appropriate, in this introductory sen-
tence, to use a word which, like διαθήκη, can
admit, according to the exigency, of being spe-
cialized either into covenant or testament.—
LérFLER (on the Church Doctrine of Satisfaction),
Brerscun. (Dogmatic 11. 3 155), and Reiche at
Rom, (iii. 25) regard the idea as expressed that
the reconciliation refers only to sins committed
before the transition to Christianity. But Cal-
vin says rightly: non que tempore Vet. Test.
commisse, sed qu Vet. Test. vigore manebant irre-
misse ; and Tholuck remarks how it springs from
the train of thought that only he who stands in
the New Covenant, can have continually and for-
ever the consolation of feeling the sense of guilt
completely done away.
DOCTRINAL AND ETHICAL.
1. Christ has, indeed, historically, that is to
say, in time and on earth, appeared as a High-
priest, but on the one hand His priesthood is not
merely the fulfilment of the Aaronic, but also of
the Melchisedee type; and, on the other, the
sanctuary, of which He is High-priest in both
relations, is not the earthly sanctuary, reared by
human hands after a divinely indicated pattern,
and by its typical and symbolical character des-
tined to pass away; but the sanctuary belonging
to the heavenly world, imperishable and opening
the way to the fulfilment of all the promises of
God. The same character is, for this reason,
also borne by all the good things of which
Christ, as High-priest, is mediator.
2. In the ritual of the Old Testament there
lies between the means and the result no inter-
nal and essential connection. That which unites
the two, is merely a divine ordination. But on
account of,the covenant relation, the Israelites in
believing obedience to God, yielded themselves
to this ordination, and in carrying out its re-
quirements received from it a blessing. Still,
the whole bore merely the stamp of externality,
alike in the means and in the result, and
also in the union of atonement, cleansing and
sanctification.
8, In the New Covenant, also, expiation, eleans-
ing, sanctification, are still distinguished, but are
at the same time internally and essentially
united. The same blood of Christ, which objec-
tively expiates, subjectively purifics the moral con-
sciousness, so that the consequence of this re-
demption is a priestly service, in which the ran-
somed one no longer in individual rites and
under the compulsion of the law, but with his
whole person, by means of the new spirit, is.
sanctified, and henceforth continually sanctifying
himself for the living God.
4. Precisely the same remark applies to the
features of the sacrifice of Christ, which latter
stands not in an outward relation and one merely
approved and determined by God, but in an in-
CHAP. IX. 11-15.
159
ternal and essential relation to this result as the
alone sufficient, and eternally efficactous means of
accomplishing the divine purpose of redemption.
For Christ has offered Himself, and that as ἃ
spotless and blameless victim in the sense of the
High-priestly sacrifice, and all this has been ef-
fected through the instrumentality of an Eternal
Spirit.
5. There is, indeed, a ransom and ἃ redemption,
in ἃ more general sense, as simple deliverance ;
but taken in connection with high-priestly ar-
rangements, we must here adhere to the more
specific sense of ‘‘ransoming”’ or freeing, by the
payment of a ransom-price. This ransom-price is
the blood of Christ as of an entirely spotless
lamb, 1 Pet. i. 19; Eph. i. 7; Col. i. 14, and is
here, as always, in Scripture, designated as a
price divinely offered; so that the idea of the
ransom price as paid to Satan (Origen, Basil,
and others till St. Bernhard) is to be totally re-
jected. It can, indeed, be said that Christ has
been made unto us of God redemption, 2 Cor. i.
80. But this expression merely gives promi-
nence to the divine agency alike in the sending
of Christ into the world, and particularly in the
work of redemption, and points at the same time
to the acceptance on the part of God, of the ran-
som which has been paid. In that we have been
sold under sin, Rom. vii. 14, we have become
helpless victims of the wrath, or avenging justice
of God. Against this we are, according to the
Hebrew mode of expression, covered by the blood
shed for us, which, as sacrificial blood, has an
expiatory significance. The redemption can thus,
on the one hand, be conceived as the payment
of a “22, 1. 8.,) λύτρωσις; on the other as a
AMD ὁ e., ἱλασμός. It is invariably effected
ἘΠ
by means of a substitutionary satisfaction, and by
a perfectly valid expiation.
6. The efficacious element in the blood lies not
in its matter or substance, but the life which
moves in it, and which, by means of a special act, not
connected with the course of nature, has been yielded
up to death, Lev. xvii. 11. Since, then, the cru-
cifixion of Christ falls not under the category of
the slaughter of an innocent person, or of the
murder, for the ends of justice, of a righteous
man, but under that of the surrendering up of
His own person at once freely and in accordance
with the purpose of God, Tit. 11. 14; 1 Tim. ii.
5, the significance, power and efficacy of this
death must correspond entirely with the peculiar
nature and dignity of the person of Jesus Christ.
He Himself, however, expressly indicates, Matth.
xx. 28, His death as the substitutionary offering of
@ ransom-price. On account of the nature of His
Person, consequently, this vicariousness must be
complete, the satisfaction all sufficient, the ran-
som actual and eternal. As against the false
and distorted interpretations of Hofmann, see
Dexirzscu’s Second Appendix ‘‘on the firm Scrip-
tural basis for the Church doctrine of vicarious
satisfaction” (in his Commentary, p. 708 ff.).
7. The sacrifice of Christ is also not compared
with the human sacrifices of the heathen, but is
brought into direct relation with the high-
priestly expiatory offering ordained by God, as
being the accomplishment of iis type, and the
realization of iis ων, ὰ this very fact lies
the certainty that the relation of God to this of-
fering is neither that of mere passive permission,
nor that of Divine wrath quenched in the blood
of human sacrifices, nor that of any caprice or un-
righteousness on the part of God in His acceptance
of this sacrifice, and holding the substitution ag
valid. This becomes perfectly clear, if we re-
gard, on the one hand, the position of Chriss
alike in reference to God and to mankind and
on the other, His relation to the Spirit of God.”
8. It is not enough to bring into prominence
the thoroughly morad character of the sacrifice of
Christ; neither is it sufficient to lay stress on the
religious purity and acceptableness in the sight of
God of this act, with its moving grounds and im-
pelling causes. In this case we should merely
have a sacrifice accomplished such as, in respect
of conscientiousness, love of truth, zealous faith,
and fidelity of compassion, all true Christians
are enabled by the influences of the Holy Spirit
to accomplish in a death by martyrdom. We
have to do with a movement and working of the
Spirit in Christ, which has its ground and begin-
ning not within the limits of time and of humanity,
and thus with a sacrifice freely determined upon
in eternity, and accomplished within the limits
of time in perfect unity with the eternal Spirit,
who works perpetually through Christ’s whole
career of life and suffering—a sacrifice which,
precisely for this reason, has a world-embracing
and ever-during significance, and has become the
means of the establishment of a new covenant.
9. On the basis, and under the authority of
the Mosaic law and worship, there was indeed a
calling to the eternal inheritance of the children of
God; but the promised inheritance could not be
received, because the Jaw was able only to
sharpen the consciousness of guilt, and with this
the sense of deserved punishment and death,
while the ritwad could, in its turn, produce only,
as a Levitical purification, a typical redemption, a
merely symbolical approach to God. It was only
through the truly expiatory death of the God-
man, who expiated, suffered and died, not for
Himself, but vicariously, and rendered satisfac.
tion not merely to the righteousness, but to the
punitive righteousness of God, that a change was
wrought in the entire relation of humanity to God,
and a real taking away of man’s guilty condition and
relations became possible.
10. All this mirrors itself indeed in human
feelings, experiences, and testimonies, and finds
in them expression; but it has its ground in no
human conditions and conceptions, but in the
arrangements and promises of God. The neces-
sary consequence of the death of Jesus Christ is,
therefore, a new covenant; so that this death is
not merely the antitype of the High-priestly of-
fering of atonement, but also, of the Paschal
Lamb, 2 Cor. v. 7, and, as is immediately inti-
mated in what follows by the author of our:
Epistle, is the antitype of the covenant sacrifice, ,
Ex. xxiv., whereby Israel, sprinkled by the blood.
of atonement, was dedicated as the people of.
God, and as a royal priesthood (Lev. viii.).
11. The death of Christ is, in its significance:
in sacred history, just as little to be conceived:
apart from the glorification of the Royal Priest’
enthroned at the right hand of God, which fol-
lowed upon His resurrection and ascension, as
160 THE EPISTLE TO
THE HEBREWS.
from the perfected life of the Incarnate One,
which was secured by His obedience and suffer-
ings. In the passage before us, however, these
intermediate and conditioning acts are merely
indicated, and not brought into prominence.
The emphasis lies rather on the fact that the
accomplished entrance of Christ into the hea-
venly sanctuary accomplished once and for ever,
in that it wrought eternal redemption, had its
ground and efficiency in His own blood, and for
this reason infinitely transcends its one-sided
and shadowy type in the expiatory rites of the
Old Covenant.
12. It is only by a reference to the High-
priestly offering of atonement, that an emphasis
is laid upon the blood (see particularly chap.
xiii. 11). Elsewhere an offering of the body is
also mentioned (chap. x. 10), but, of course,
comprehending this, in that Christ is said to have
offered up Himself (ch. vii. 26; ix. 14, 25; Eph.
y. 2); since we have to do with the full and
undivided person of the Redeemer, alike in His
earthly and His glorified state. At all events,
our author is not chargeable with that sensuous
mode of conception and expression employed by
the Socinians, which characterizes the school of
Bengel and Hottinger, and has been followed by
Stier, and, in part, by Hofmann—a mode of ex-
pression which, while unduly pressing the ana-
logy of the earthly high-priest’s proceedings in
the act of expiation, is fraught with misconcep-
tions, false assumptions, and dangerous conse-
quences. It assumes that the blood of sprinkling
(ch. x. 22; xii. 24) is even in heaven a separate
thing, existing beside the glorified but bloodless
body of the exalted Redeemer. Quenstiadt has
strikingly expressed the correct view, while
‘Calov, on the other hand, has indulged in many
‘ sensuous representations, and in an undue admix-
‘ture of merely sensuous and poetic with dogma-
‘tic elements.
HOMILETICAL AND PRACTICAL.
The perfection of the mediatorship of Jesus. Christ
‘consists in the perfection: 1, of the sanctuary in
which He exercises His office; 2, of the office
vwhich He exercises; 3, of the sacrifice which He
-has offered; 4, of the covenant which He estab-
‘lished; 5, of the blessings which He procures,—
The power of the blood of Jesus Christ: a. whence
dit springs; ὁ. what it accomplishes; 6. how it is
-appropriated.—The death of Jesus Christ as a
sHigh-priestly sacrifice—The nature, the causes, and
the effects of the sacrifice offered by Jesus Christ.—
We are redeemed: 1, from what? 2, by what? 3,
for what?—The purging of our conscience: a. in
its necessity; ὃ. in its means; 6. in its consequences.
—The consequences of Christ’s offering of Him-
‘self are: 1, His entrance into the heavenly sanc-
tuary; 2, an elernal redemption; 3, the New Co-
venant.—What defiles and what purifies us.—Re-
deemed by Christ, we yet cannot do whatever
we would; we are members of the New Covenant.
—The New Covenant in: 1, its object; 2, its
foundation; 3, its means.—The death of Christ
is the most perfect offering: 1, as an offering of
Himself; 2, as a sin-offering; 3, as a cleansing
offering ; 4,03 a covenant offering; 5, as a peace-
offering.—The Redemption through Jesus Christ
is: 1, an eternal one; 2, a complete one.—We have
in our redemption to look: 1, at the Mediator,
who has procured it; 2, at the price which it has
cost; 8, at the gain which it has secured; 4, at
the covenant which it has established; 5, at the
end which it proposes.
SrarKe:—Saviours [healers] and redeemers
[ransomers] from bodily needs are distinguisha-
ble; but Jesus is the true Saviour, who saves us
even from our sins; He alone has procured an
eternal redemption.—Grand redemption of the
human race! The Son of God Himself has re-
deemed us by His own blood.—The blood of
Christ is a free, public boundary fixed against
sin.—How heavy, great and dreadful must our
sins be in the sight of God! They are assuredly
dead works, which bring not only temporal, but
also eternal death.—A believer may indulge in
defiance and glorying against the Devil. Out of
Christ I am to and in myself ἃ sinner; In Christ
Iam asinner no longer.—The atoning sacrifice
of the Lord Jesus is efficacious not only for the
future, but for the past; for the believers of the
Old as well as of the New Testament.—Many
children of the world imagine that they are able
to live well and rightly before others, when be-
hold, their works are purely dead works, which
spring from a heart spiritually dead, and lead to
eternal death. Matth. xxiii. 27; Rev. iii. 1.
Rizecer:—Purification and propitiation com-
prehend God’s entire work of rescuing from sin.
1 John ii. 2; Col. i. 14, 22.—With the plague of
an evil conscience, or with the halting move-
ments of an unpurified conscience, there is’ no
service acceptable to the living God.
MENKEN :—The way into the holiest of all was
no path of pleasure pursued by self-will and
self-glorification; but a path of the deepest self-
abasement, which, through the Eternal Spirit,
offered itself unto the uttermost before God.—
The New Testament is nothing but the history
of the fulfilment of the Divine promise, and thus
the history of the appearance of the Promised
One, and along with this, the history of an’
accomplished, the announcement of an ezisting,
reconciliation of the world with God.
Hevusner:—The infinite value of the reconci-
liation wrought by Christ: 1. In the way and
manner in which it has been made; a. as an im-
mediate propitiation of God in the sanctuary of
God; ὁ. by Christ’s offering of Himself. 2. In
the effects of this reconciliation, since a. it puri-
fies the conscience; ὦ. gives power for a holy
life; c. has established God’s covenant with men,
so that they now have full entrance into life.
Trxtor:—(Epistolary Sermons, 1853). The high-
priestly office of Jesus Christ: 1. how this is
already prefigured in the Old Testament; 2, how
Jesus Christ has exercised it; 8. the benefit
which it brings us.
Fricke :—The blood of Jesus Christ purifies
1. the conscience; 2. from dead works; 8. to
serve the living God.
L. Harms:—(At Hermannsburg): The hea-
venly high-priesthood of our Lord Jesus on the
new earth: 1. His Church; 2. the altar; 8. the
congregation (1863),
CHAP. IX. 16-22,
4 TI.
In the concluding of this New Covenant the blood of Christ was indispensable.
Cuarter IX, 16-22,
16 For where a testament 7s, there must also
of necessity be [be adduced or decl
17 φέρεσϑαι] the death of the testator. y be | r declared,
For a testament is of force after men are dead:
otherwise it is of no strength at all [since it scarcely is of any force] while the testa-
18 tor liveth. Whereupon [whence, ὅθεν] neither [not even, oddé]! the first testament
19 was [has been] dedicated [inaugurated] without blood. For when Moses had spoken
every precept to all the people according to the? law, he took the blood of calves and
of goats, with water, and scarlet wool, and hyssop, and sprinkled‘ both the book [it-
20 self, αὐτό] and all the people, Saying, This %s the blood of the testament [or, cove-
21 nant] which God hath [om. hath] enjoined unto you. Moreover [And] he sprinkled
likewise with blood both the tabernacle, and all the vessels of the ministry [service].
22 And almost [pretty nearly, or about, σχεδόν] all things are by the law purged with
blood; and without shedding of blood is [there takes place] no remission.
1 Ver. 18.—Instvad of οὐδ᾽ A.C. D. E. L., 4, 44, 55 (but not the Sin.), write οὐδέ.
2 Ver. 19.—The article before νόμον is vouched for by A.C. D*. L., 21, 47,71. In the Sin. it comes from a second hand.
8 Ver. 19.—The Art. before τράγων is required by Sin. A.C. Ὁ. E., 80.
4 Ver. 19.—For ἐῤῥάντισε all the Ὁποῖα! MSS. have ἐράντισεν.
[Ver. 16.---φέρεσθαι, not be, as E. V., but, adduced. declared, Alf., implied ; Words., brought to pass ; many, afferri coram
Judice, of establishing judicially; Moll renders “ beigebracht werden.”
Ver. 11.---ἐπὶ νεκροῖς, over the dead, in case of the dead, lit., on condition of persons as dead.—émet μήποτε elegantly
softening and appealing rather to the judgment of the reader; “for look whether perchance it has force;”’ see if it be not
perhaps invalid. It is by no means intensive, as in the E. V., “it has no force at all.” Otherwise it should be taken as a
question: “ Since does it at all=it does not at all, does it?”
Ver. 18.---ὅθεν, whence, logical.—ovésé., not even.—éyxexairiarat, Perf., has been inaugurated, not, was dedicated. The
Perf. implies that it stands before our eyes. ᾿
Ver. 19.--λαληθείσης γάρ, for after every commandment was spoken, etc-—aité τε τὸ βιβλίον, both the book itself.
Ver. 20.—évereiAato, Aor., enjoined, not, hath enjoined. ; ἔ
Ver. 21.—xai τὴν σκηνὴν δέ, and the tabernacle too; so καί---δέ, constantly and elegantly used in Greek. Not quite
as in Εἰ. V.and Alf., and moreover. ἣ me 2
Ver. 22.—xai σχεδόν, and pretty much, pretty nearly, as one might say. It does not like our almost (Gr. ὀλίγου δεῖν)
positively exclude a part, but simply declines to guarantee the exact accuracy of the statement. Almost, therefore, is
never its proper rendering. Alt. renders almost, but adds parenthetically, one may say that, which is sufficiently exact —
αἱματεκχυσία, either shedding of blood in the slaughter of the victim, or pouring out of the blood οἵ the victim when
slaughtered; the former here seems more probable. Aiuarex., “seems to be a word coined by the sacred writer, to express
his meaning.” ALF.—yiverat, takes place.—K.].
on the other hand, in allusion to the above men-
tioned inheritance (κληρονομία), we evolve here
EXEGETICAL AND CRITICAL.
Ver. 16. For where a testament is, efc.—
Attempts have been very naturally made
(springing from the ὄθεν of ver. 18, and the γάρ
connecting this verse with ver. 15), to take δια-
θήκη here in its ordinary sense of covenant (Crit.
Sacr., VII. 2 p., 1067 sq., Seb. Schmidt, Michaelis,
Cramer, Ebrard, etc.) They are convicted at
once, however, of error, by the utter falseness
of the idea that in the formation of a covenant
the death of Him who framed it is indispensable
to its validity, as well as by the intolerable harsh-
ness of any other mode of explaining ὁ διαϑέμενος.
For although ἐπὶ νεκροῖς might indeed denote
“over slaughtered sacrificial victims,” inasmuch
as in later usage τὸ νεκρόν, is frequently—rd
ntOua,—it is impossible that ὁ διαθέμενος can be
applied either to the animal offered in sacrifice in
confirmation of the covenant, or to the man re-
garded as replaced and represented by the victim,
and thus pledging himself as it were (0 a moral
death, or to the mediator of the covenant, If,
out of the more general signification of διαθήκῃ
(arrangement, dispositio) the more special one of
testamentary arrangement, testament, we must beware
of extending the application of the compari-
son made in illustration of the thought, beyond
the immediate sentiment and purpose of the
writer, and thus of introducing alien and incon-
gruous elements into the passage. Such is the
idea advanced by Menken, who says (Homilies on
Chapters IX. and X., p. 142) that only He who
by His death has proved Himself worthy of the
inheritance, could make others fellow-heirs with
Him; as also that of Hofmann, who ( Weissag.
II., 165) appeals in proof of the necessity of the
death of the ὁ διαθέμενος, to the fact that during
His life He could add something to His posses-
sions, and thus could not during His life-time
make any one an heir of the whole property
that He should leave behind Him. The question
is not now of asetting forth of the ultimate ground
of the death of Christ, a ground already as-
signed at ver. 15—but of an dlustration of its
162
THE EPISTLE TO THE HEBREWS.
—
practical necessity, in order for the delivering
over of the blessings of salvation, as an inheri-
tance. Compare as to the idea, Luke xxii. 29:
κἀγὼ διατίϑεμαι ὑμῖν καθὼς διέθετό μοι ὁ πατήρ pov
βασιλείαν. Among the ancient Hebrews there
were, it is true, no arbitrary testamentary
bequests, Deut. xxi. 16. But among the later
Jews they were by no means unknown (MicHAz-
118, Mos. Recht. IL., ᾧ 80), and the sentiment in
question is conceived and expressed not from a
Hebrew, but a Hellenic point of view. If we
decline giving to φέρεσθαι the signification adduced
(Horm. Schriftb. II. 1, 428) or endured (referred by
Wittich to the relatives), the most probable ren-
dering will be that of sermone ferrixconstare
(Bretschn.). The juristic application of the word
=afferri coram judice (Hammond, Elsner, and the
majority, since Valckenaer) is restricted pro-
perly to the adducing of evidence in court, and
applies not to the right of inheritance. The
rendering esse, extare—yiyveotac (be or become),
which, with the ancients and up to the time of
Valck., was the prevalent one, is held among
later comm. only by Schultz and Bohme, and
cannot be sustained. The rendering expectari
(Grot.) is totally inadmissible. Grammatically
indefensible too is the making μήποτεκεεμήπω, not
yet (Vulg., Erasm., Luth., Schlicht., Bohme).
In a strictly objective sentence we should indeed
have expected οὐ; but the later writers in causal
sentences with ὅτε and ἐπεί frequently confound
ov and μῇ (Mapvia, Synt., 3 207, Anm. 2). Τῇ,
with Winer, we decline ascribing to our author
a negligence belonging properly to the vulgar
idiom (Muxitacu, Gramm. der Griech. Vulgar-
sprache, p. 29), but give to μή its subjective force,
we must then (with Gic., Beng., Lachm., Hofm ,
Del., etc.) assume an znterrogation; and this all
the more, as ἐπεί, also at chap. x. 2; Rom. iii.
6; 1 Cor. xiv. 16; xv. 29; introduces a proof in
the form of interrogation, and μήποτε appears
alike in direct (John vii. 26) and indirect (Luke
111. 15; 2 Tim. ii. 25) interrogations. Quite un-
necessarily Istpor. Pruus. (Hp. IV., 113) prefers
the reading μὴ τότε found only in D*.
Ver. 18. Whence, also, neither has the
first covenant, efc.—The reference of ὅθεν to
ver. 15 by putting vv. 16, 17, in parenthesis (Za-
char., Mor., Storr, Heinr., Bisp.,) is inadmissi-
ble. The words κατὰ τὸν νόμον are not to be con-
nected with πάσης évroAjc=(‘‘Every command-
ment as contained in the law,” (Schlicht., Calov,
Beng., Bl., Bisp., e¢c.,) but with λαληθείσης, CEc.,
Erasm., Calv., Bez., Grot., efc.,); not, however, in
the sense of ‘‘according to the command” in re-
ference to the injunction, Ex. xx. 22, (Bez., etc.,)
but, ‘“‘in accordance with the law received on
Sinai;” inasmuch as in concluding the covenant,
an exact repetition of the divine commands was
indispensable.
Ver. 19. He took the blood, ete.—The καί
after βιβλίον which we must not (with Colomes.
and Valcken.) strike out, and which cannot possi-
bly, with Beng., be taken as corresponding to the
καὶ δέ of ver. 21, forbids our making αὐτὸ τὸ βιβ.
dependent on λαβών. We are to assume here, as
also in the mention of the goats which might be
chosen for burnt offering, (Lev. i. 10f.; iv. 23 f.;
ix. 2f.; Num. vi.10f.; vii. 27; comp. Ex. xxiv. 5);
and were also used in the expiatory offerings
mentioned in vv. 12, 18, and in like manner in
respect to the means of purification, (which else-
where are found only in the case of lepers, Lev.
xiv., and those defiled by dead bodies, Num. xix.}
an expression drawn from tradition, (and which,
at least in respect to that which immediately fol-
lows, is also found in Josuru. Antt. III. 8, 6), of
the event recorded, Ex. xxiv. In the citation
we have τοῦτο instead of the ἰδοὺ of the Sept.,
ὁ θεός instead of κύριος, and ἐνετείλατο instead of
διέθετο.
Ver. 21. And the tabernacle, too.—Since
the tabernacle and vessels were constructed ata
later period, the author cannot refer to anything
that is contemporaneous with what is hitherto
mentioned. To this fact points the καὶ début
also, on the other hand also. The anointing is that
enjoined, Ex. xl, 10, which is probably identical
with that which was performed, Lev. viii. 10,
during the seven days of priestly consecration,
an account of which, similar to that here re-
corded, is given by Josephus, while the original
text recounts only the sprinkling with oil, as of
the positive means of consecration, but mentions
the purifying by the blood of atonement only in
reference to the altar, Lev. viii. 15, 19, 24.
Ver. 22. And all things, as one might
Say, are purified with blood, etc.—Also,
water and fire are ἃ means of purification;
but when the question is of forgiveness of sin,
then dlood is demanded, according to Lev. xvii.
11. The vegetable sin-offering of the poor, Lev.
v. 11-18, forms no exception, but is a recognized
substitute. Chrys., Primas., efc., erroneously re-
fer σχεδόν to καθαρίζεται as if expressing the im-
perfection of this purification, neither, however,
does it belong to ἐν αἵματι, (Beng., Bohm.), but
to mavra. The word alyarexyvoia is understood
by De W., Thol., Hofm., Keil, of the pouring
out of blood on the altar, and the sprinkling,
while Β]., Liin., Del., Kurtz, on the contrary,
refer it to the slaughter, which is parallel to the
death of Christ upon the cross. Del. recalls the
language of the last Supper, Luke xxii. 20, as
in point of symbol and of fact, furnishing the
closest parallel, without yet being insensible to
what, on purely archeological grounds, may be
urged in favor of the former explanation (comp.
Einyorn, Prinzip des Mosaismus, p. 82 ff.).
DOCTRINAL AND ETHICAL.
1, Even in the Old Test. the salvation pro-
mised by God to His people, under certain
terms and conditions, appears as an inheritance.
rr fy. It is thus not unscriptural, and not
beer ρὲ
even surprising, but merely uncommon, when
Christ, who previously was regarded as the ac-
complisher of the revelation of God, and 4s royal
head and leader of His people to salvation, as
pledge and mediator of that new covenant which
was promised and typified in the Old, is now
represented as a Testator, in that, for the vivid
illustration of the close connection, lying in
the very nature of the case, between the death:
of Jesus Christ and the attainment of the inherit-
ance of the children of God, promised to us by
God, and given over as His own, to Christ, for
transmission to us, this comparison opens the:
CHAP. IX. 23-28,
168
most appropriate and the most instructive
analogies.
2. Since such is the state of the case, for this rea-
son even in the formation of the old covenant,
the application of blood, for cleansing and for
expiation, was indispensable, and during the ex-
istence of that economy was always employed for
such a purpose, in accordance with the express
command of God. It was then, with a reference to
the death of Jesus Christ, as the true and effica-
cious sacrifice, that this arrangement was insti-
tuted; and it is no accommodation to Jewish
prejudices, and Rabbinical modes of expression,
to regard Christ as a priest and an offering;
rather, on the contrary, the Levitical offerings
are to be conceived under the point of view of a
divinely ordained type of the sacrifice determined
jn the eternal counsels of God, and freely under-
taken by Christ, (ch. x. 6ff.). Hence the ὅθεν,
τ. 18.
8. In this connection becomes explicable, also,
the sprinkling of the Tabernacle, and of the sa-
cred vessels, and of the sacred records of the di-
vine revelation and covenant, with blood, as well
as the sprinkling of the people, although this
belongs only to tradition. It expresses the ob-
ligation inhering in both parties for the offering of
the efficiin’ sacrifice, and the present inability to
furnish it with the means existing at the time.
Remittere peccata non est opus absolute misericor-
diz, sed fit interventente simul satisfactione eaque
sufficientissima licet a misericordia divina procurata.
(Seb. Schmidt).
HOMILETICAL AND PRACTICAL.
Obedience to the ordinances of God is not
merely the duty of men, but our best auxiliary
in the struggle against sin.—The law of God
which makes acquainted with and condemns sin
points also the way to the forgiveness of sin,
—Sin is a stain which can be removed only Ὁ
blood.—On the connection of sin, expiation, and
forgiveness. ;
Srarxy:—Just as surely as Christ has died
80 sure is the covenant of grace with God.—Di-
vine justice demanded blood, and without this
God could not be propitiated, Col. i. 14, 20.—
Moses, a faithful servant in the house of God.
Blessed are they who are his imitators!—There
is, in itself, nothing pure before God, not even
the holy place, nor the teachers who enter
thither to conduct the service of God, as the peo-
ple who assemble there to serve God, and this
even in their best acts; yet the blood of Christ
purifies all.—How capital a point of faith is fur-
nished by the blood and death of Jesus Christ!
without this, all His suffering were in vain, and
that even though it had been far heavier than it
was. By this we are reconciled with God.
RizGger :—Only through Christ, and His death,
has the whole blessing of redemption, which God
would apply to us miserable wretches for our sal-
vation, amounted to a proper testament and be-
quest, ὁ. ¢., to a gracious economy confirmed by
the death of its Author.
Hevspner:—lIf everything is defiled by the im-
pure hands of men, if the whole earth is dese-
crated by sin, then does everything stand in need
of cleansing and consecration, Job xv. 4.—In the
expiatory power of the death of Jesus lies its pro-
per significance, Is. liii—Without a surrender
to death there is no reconciliation. The yielding
up of life an expiation for desecrated life, Ex.
xvii. 11.
Iv.
The necessary, yet never repeated sacrificial death of Christ has introduced a perfectly satisfactory
propitiation.
Cuarrer IX, 23-28.
23
It was therefore necessary that the patterns [copies] of the things in the heavens
should be purified with these; but the heavenly things themselves with better sacrifices
24 than these. For
hands,
heaven itself, now to appear [to be
25 for us: Nor yet [and not, οὐδέ] that
26 priest entereth into the holy place every year with the blood of others:
Christ is not entered [did not enter] into the holy places made with
which are the figures [counterparts] of the true [genuine, ἀληϑινῶν] ; but into
manifested, ἐμφανισθῆναι] in the presence of God
he should [may] offer himself often, as the high
For then must
he often have suffered since the foundation of the world : but now [as it is, νυνί] once
in the end of the world [ages, αἰώνων] hath he appeared [been manifested, πεφανέρωται
27 to put away sin by the sacrifice
of himself [by means of his sacrifice].
And as [in sa
. = , Lg 1
much as xa6’ ὅσον] it is appointed [reserved, ἀπόκειται] unto men once to die, but after
28 that the judgment: So [also]!
many; and unto them that look for
unto salvation.
Christ was once [for all] offered to bear the sins of
him shall he appear the second time without si
164 THE EPISTLE TO THE HEBREWS.
1 Ver. 27.—xai is to be read after οὕτως, according to the united testimony of the Uncials. er
Ver. 23.—ra μὲν ὑποδείγματα the copies indeed ; or while the copies. ὑπόδειγμα something shown or exhibited under
in ΕἸ δ κε τ τπὰ to, something else, whether 8.8 a patlern, or a copy ; here clearly the latter; though perhaps it may be
better to take ὑπό as lessening, lowering down, the signification, thus fuint sketch, delineation, outline. ᾿
Ver. 21.---οὐ γὰρ εἰς χειροποίητα εἰσῆλ., for not into a sanctuary made with hands did Christ enter—for it waa no sanc-
tuary made with hands, into which, ete.—Tav ἀληθινῶν, the genuine, the ατοϊιείψραϊ.---ἐμφανισθῆναι to be manifested, not sim-
ply to appear. Β
Ver. 25.---οὐδ ἵνα---προσφέρῃ nor that he may (not might) offer himself. ᾿ : "
Ver. 26.—émei ἔδειτεκέδει ἄν, since it were, would be, necessary for hum frequently to suffer ; ἔδει logical as ch. ii. 1=he
must frequently have suffered.* The meaning is not, with Del. and Alf. that His making repeated offerings now in tho
heavenly sanctuary, would necessitate His having previuusly frequently suffered on earth, inasmuch as each offering in
the sanctuary presupposes a previous suffering on earth. This is a thought altogether too far-fetched for the scope of the
passage. The writer argues, in my judgment, simply from the historical fact, or perhaps rather confirics his statement
by a reference to the historical fact. If He were entered into the heavenly sanctuary, in order to make, as the high-priest
did, repeated entrances into it, it would follow, as a logical conclusion, that there must have been a series of such acts in
former ages. If, like the entrances of the Levitical high-priest, His entrance and presentation of Himself were of such a
nature as to require repetition, then, of course, there should have been a series of sufferings and entrances in former times.
But in contrast with that, and as showing the single and decisive character of His High-Priestly entrance, he has, in fact,
(vuvi δέ) been manifested but once, and that, once for all, at the consummation of the azes.—dia τῆς θυσίας αὐτοῦ, by His
Sacrifice—the sacrifice which He made. It was, indeed, a sacrifice of Himself, but this is not expressed in the text. ὁ
Ver. 27.—xa6" ὅσον not simply as (ws, or καθώς) but inasmuch as, assigning ‘a ground or reason.—amdxecrat, τέ (lies
away) is reserved for, not is appointed.—cis σωτηρίαν for salvation is by some connected with the Part. ἀπεκδεχ. but by
most better with ὀφθήσεται, will appear for salvation —K.].
EXEGETICAL AND CRITICAL.
Ver. 23. It was necessary now, etc.—The
nature of the following verse renders it more
desirable to supply ἦν (Ebr., Del.), than ἐστίν
(Liin.). The ἐπουράνια are not the heavenly
blessings (Seb. Schmidt, Ramb., and others);
not the Christian Church (Chrys., Theod., Este,
Lapid., Calov, Heubn. eéc.); but the heavenly
eanctuary in contrast with its earthly copy made
with hands. The plur. κρείττοσι θυσίαις points
not to the sufferings, prayers, and works of love
of Christians, in common with the sacrificial
death of Jesus (Grot., Paul.). It is the plural
of kind, or class. But to transform purification
into consecration (Β]., Liin., De W., etc.) is totally
unallowable, as is also the substituting in the
place of the heavenly sanctuary, the men who
belong to the New Test. economy (Thom. Aqu.,
Beng., Menk., Thol., eéc.). But neither is the
cleansing in question an actual purging of heaven
by the casting out of Satan, which Akersloot would
refer to Luke x. 18, John xii. 31; while Bleek
would explain in accordance with Rev. xii. 7-9.
The context demands an ezpiatory purification,
t.e., a doing away of the influence of human sin
upon the heavenly sanctuary (Stier, Hofm.,
Del., Riehm, Alf.).
Ver. 24. For not into a sanctuary made
with hands, efc.—The author is not assigning
the ground why there is now need of better sacri-
fices for the cleansing of the heavenly sanctuary
(Hofm.), nor giving the proof that Christ has ac-
tually entered into the heavenly sanctuary, (BL,
Liin.,) nor illustrating the contrast between the
earthly and the heavenly sanctuary (Ebr.), nor
is he demonstrating the necessity of better offer-
ings for the heavenly world from the reality of
the one which has been furnished and offered to
God (Del.). He is confirming the declaration
of the previous verse, that the purification
argued as necessary, has been actually accom-
plished. Hofm. now concedes, that the Infin.
[Ὁ Alford criticises the Eng. ver. “must have suffered ” on
the ground that the antecedent time, being already indicated
by the ἔδει, need not be again expressed by παθεῖν. Tho
criticism would be just if the ἔδει were in the English ver-
Sion instead of in theGreek. But in English the must, which
translates tho ἔδει, not having in itself the idea of past time,
this idea has to be put into the accompanying Infinitive.
The reudering of the commen version is therefore, I think,
idiomatic and unexceptionable.—K.].
Aor. ἐμφανισθῆναι constitutes no ground of objec-
tion (Win. 3 44; Matt. xx. 26; 1 Pet. iv. 2) to
our understanding the viv of the permanent pre-
sence of Christ before the unveiled face of God in
heaven. The position of the ὑπὲρ ὑμῶν at the end
of the clause, throws intentional and weighty
emphasis upon the soteriological significance of
this ἐμφανισθῆναι, a significance referable in its
purpose to the persons of the readers. This
word expresses (Acts xxiv. 1) strikingly the re-
ciprocal and unveiled face to face manifestation
of God and Christ, and is found in no correspond-
ing sense among the technical expressions of the
old covenant.
Ver. 25.—May offer himself, etc.—The
προσφέρειν ἑαυτόν refers not to Christ’s offering
Himself on earth. In that case it were virtually
=raleiy, v. 26, which, as ch. xiii. 12, is to be
understood of the suffering of death. But the
offering of the blood in the heavenly all-holy
presupposes the slaying of the victim outside of
the Adyton, and is brought about by the entrance
of the high-priest, of whom after his entrance,
was required a two-fold offering of different kinds
of blood (ch. ix. 7), as his entrance was preceded
by the slaughter of two different victims. To
this refer the expressions of our passage, in
which to avoid a misapprehension of the plur.
ϑυσίαις, used in y. 28, the ides is repelled that in
the heavenly all-holy, whither Christ has en-
tered, not in alien but in His own blood, He has
now to offer Himself at repeated times. Had re-
peated offerings of Himself been the purpose of
His entrance into heaven, which assuredly is in
every case to be conceived of as but a single
one (Schlicht. and Béhme, B1., Hofm., Del.), then
must also a πολλάκις παθεῖν have preceded, and
that indeed “from the foundation of the world,”
i. e., Christ would have been obliged to suffer
just as many times before His entrance to God,
as He now was repeatedly to offer Himself be-
fore God (Hofm., Del., Alf.). But this would
contradict the fact that Christ has become man,
not at the beginning, but at the end of the world.
This explanation is far more probable than the
common one that Christ would otherwise have
been obliged every time to return into the world.
[I do not see much to choose between the
two explanations: viz., that which urges the
singleness of Christ’s entrance and offering in
the heavenly sanctuary, on the ground that
CHAP. IX. 23-28.
166
otherwise He would have had repeatedly to de-
scend and suffer, inasmuch as every προσφέρειν
implied a previous παθεῖν, and that which urges
the singleness of His προσφέρειν, on the ground
that otherwise He must have gone through a
series of sacrificial sufferings while remaining
on earth, in order to accumula'e, as it were, a
stock of sacrificial suffering, on the strength of
which He might make an equa: number of priestly
offerings in the heavenly sanctuary. Or rather
it seems to me that the latter view, though sup-
ported by Del., Alf., and Moll, is much the
harsher and more improbable of the two. For
although it is undoubtedly true, as Del. urges,
that the author takes his stand on the assump-
tion of only a single presentation of Christ in
heaven, yet it is equally true that this is based on
the actually existing state of facts, viz., on the
singleness of Christ’s sacrificial suffering on
earth. For it surely is not more monstrous to
assume a series of descents to earth and reén-
trances into heaven after suffering death, than to
assume ἃ series of deaths continuously occur-
ring on earth to be followed subsequently by as
many successive high-priestly entrances into the
heavenly sanctuary. The latter seems to me,
considering the analogy of the Jewish rites,
much the more unnatural of the two. In point.
of fact I do not believe that the writer had in
mind precisely either of the above ideas, though
that which he had comes much nearer to the
first than the second. The question is not in his
mind a question of the relation between a sup-
posed series of priestly offerings in heaven, and
a corresponding series of sufferings on earth.
It is simply a logical deduction from a matter of
fact. If Christ’s entrance into heaven were of
the nature of the Jewish priest’s entrances into
the Mosaic sanctuary, such, viz., as to involve a
repetition of His entrances, and offerings from
time to time, this must have led inevitably to,
and manifested itself in, His repeated sufferings
in the successive ages of the world. But there
has been no such manifestation. He has, in fact,
(νυνί) appeared and suffered but once, and that
at the very close of the old period, and when the
former age is about to merge into the new. This
fact is in itself decisive of the nature of His
priesthood. It at once grows out of, and demon-
strates the fact, that His priesthood, unlike that
of the Levitical priests, is one in which one act
of suffering on earth, and one priestly entrance
into and offering in heaven, accomplish the whole
work.—K. 1.
The πεφανέρωται refers not to the appearance
in heaven before God, (Grot., Schultz, ete.), but
to the φανέρωσις ἐν σαρκί, 1 Tim. iii. 16; 1 Pet.
i.20; v. 4; 1 John ii. 28; iii. 5,8. The ex-
pression ἐπὶ συντελείᾳ τῶν αἰώνων is in sense=ér’
ἐσχάτου τῶν ἡμερῶν τούτων ch. 1. 1; and like the
Pauline (1 Cor. x. 11) τὰ τέλῃ τῶν αἰώνων, is ἃ
translation of the Heb. pbiyn ΤΡ The
connection of the words διὰ τῆς θυσίας αὐτοῦ
with πεφανέρωται (Grot., Carpz., Bohme, Thol.
etc.), is unnatural, “since θυσία appears much
rather as expressing the end of the manifesta-
tion of Christ than the means of that manifesta-
tion.” (Del.). These words are thus to be closely
connected with εἰς ἀθέτησιυ ἁμαρτίας, which gives
the object of Christ’s appearance on the world’s
theatre of action, wz., ‘the doing away, abso.
lutely, and beyond the need of being supple
mented with any second similar manifestation,
of all that is sinful.”
Ver. 27. And inasmuch as it is re-
served, etce.—Kaf? ὅσον constitutes not, like
καθώς, merely a comparison, but at the same time
a reason, in this case for the fact that in Christ
also, along with His death, the work of Iis first
appearance on earth has been once for all com-
pleted, and admits no repetition; but that some-
thing corresponding to the judgment is still also
in reference to Him to be looked for. This rea-
son lies in His real assumption of human nature.
The author for this reason also employs the
Pass. προσενεχθείς, ‘being offered,” because in
this comparison the sacrifice of Christ is re-
garded not ag a voluntary offering, but as a suf-
fering appointed to Him, as something befalling
Him (Hofm.). We must therefore not, with
Chrys., supply ὑφ᾽ ἑαυτοῦ, by Himself. ’Avevey-
κεῖν ig understood by the Pesh., Chrys., Cc.,
Theoph., Michael., of the presenting and offering
up of sins in sacrifice; by Luth., Schlicht., Grot.,
Bl., Hofm. (Schriftbh. 1 Ed.), Liin., etc., of the
taking them away—adgaipeiv, chap. x.4; by Horm.
in 2 Ed. of Schriftd., in its classic sense of bear-
ing up under, sustaining, enduring them; by Jac.
Cappell., Calov, Beng., etc., of bearing them to the
cross, according to 1 Pet. ii. 24; by August., Este,
Seb. Schmidt, Bohme, De W., Bisp., Del., Riehm,
Alf., of vicarious bearing, according to Is. liii. 12,
where it is said of the Servant of Jehovah: αὐτὸς
ἁμαρτίας πολλῶν ἀνήνεγκε. This latter view, now
also ably defended by Expr. (Allg. Kirchenzeit.,
1856, Nr. 116-127) has specially in its favor the
declaration that Christ, at His second coming will
appear χωρὶς ἁμαρτίας. Chrys., Theod., Grot. and
others refer erroneously this latter expression
to the redeemed, who will then be entirely per-
fected. It refers to the person of Christ. Even in
His first appearance His person was sinless, and
sin was not in Jesus in the form of concupiscen-
tia, aS maintained by Dippel, Menken, Irving.
But it partly assailed Him in the form of tempta-
tion, chap. iv. 15, partly lay upon Him in the
form of punishment, 2 Cor. v. 21. The expression
χωρὶς Guapriacg stands in antithesis to the εἰς τὸ
πολλὰ avevey. duapt. Thus in the main rightly
(Ec., Theophyl., Carpz., De W., Bisp., Hofm.,
Del. and others. We need not, however, for this
reason take ἁμαρτία as sin-offering (J. Capp.,
Storr, efc.), or as punishment for sin (Klee, Thol.,
etc.), or (with Schultz) having to do with sin.
Unauthorized alike by the language and by the
fact, is the view of Theodor. Mops., Theodoret,
BL, that the phrase in question implies that
there will then be no realm of evil and of sin
which could require the work and agency of the
reappearing Christ. A visible return is indicated
by the ὀφθήσεται, and it is characterized as the
second appearance, because the appearances to
the disciples, which took place after the re-
surrection and before the ascension, belong to
the period of Christ’s first coming to earth. The
reading διὰ πίστεως either after or before εἰς
σωτηρίαν (adopted by Lachm. after A. 31, 47, but
in 1850 again expunged), is a gloss. Still less
are we authorized to connect εἰς σωτηρίαν with
166
THE EPISTLE TO THE HEBREWS.
ἀπεκδεχομένοις (Primas., Camerar., Klee, Stein,
etc.). It belongs to ὀφθήσεται, and points to final
deliverance from all misery.
DOCTRINAL AND ETHICAL.
1. In the death of Christ that has been really
fulfilled which the sprinkling of the sacred book
and of the sacred vessels of the temple with blood,
symbolically represented. The sanctuary origi-
nated in reference to human guilt and sin, but has
been purified from the guilt of the general cor-
ruption, by the fact that the Son of God, who, by
the establishment of the covenant with sinful
men, has, although from pure grace, yet assumed
the obligation of their ransom, has actually and
all-sufficiently offered Himself as a vicarious
offering.
2. By Jesus Christ’s single and unrepeated,
yet all-sufficient offering of Himself, the guilty
relations of collective humanity are objectively re-
moved, at whatever time its members may live
upon the earth; so that neither does a repeated pre-
sentation of Himself take place in heaven (which
would presuppose a corresponding repetition of
the sufferings of Christ, since the beginning of
the world), nor is the second coming of the Mes-
siah, which is in the certain future, for the pur-
pose of asecond vicarious suffering. By virtue of
the true deity of the Saviour, His single offering
is for ever sufficient; by virtue of His true huma-
nity He is incapable of rendering it more than once.
8. The ‘‘now” of the manifestation of Christ
on our behalf before the face of God in heaven,
so that no veiling cloud intervenes, such as was
in the Mosaic sanctuary, Lev. xvi. 2, is the pre-
sent period of salvation, which, as the closing
period, lasts until the parousia, and has, as its
condition and historical commencement, the ap-
pearance of Christ in the flesh with His single
and final offering.
4, Christ has not merely entered, from love
and compassion, into the fellowship of human suf-
fering, but He has taken upon Himself the burden
of human sin; and this burden, under which
men were in danger of utterly succumbing, He
has been able to lift from them in no other way
than by voluntarily enduring for them the punish-
ment of sins which they had deserved, and by His
vicarious death taking it from ald the guilty—
who here, as chap. ii. 10, are called many, not in
the particularistic sense of an exclusion of some
from salvation merely by virtue of the electing
purpose of God, nor in reference to the failure
of some to fulfil the condition of a participation in
salvation, but, as Matth. xx. 28; xxvi. 28; Luke
xxii. 20; Mark xiv. 34, with reference to the
fact that the single offering of the one God-man,
is forever efficacious for humanity in all its ma-
nifold members. To the application of the doc-
trine of vicarious suffering to the passage before
us, it cannot, with Hofm., be objected, that an
expiatory bearing of sin cannot be designated as
the aim and object of His offering of Himself.
With entire correctness Del. replies to the objec-
tion: ‘Atonement for sin was not indeed the
purpose of men in bringing upon Him this inflic-
tion; but might be none the less the purpose of
God in subjecting Him to it, and his own in sub-
mitting to it.”
5. The earlier opinion, still held by Heubner,
that for individuals judgment follows immediately
upon their death, but that after the resurrection
follows the manifestation of the judgment in re-
lation to all, cannot at least be deduced from our
passage. The contemporaneousness of the judg-
ment and of the second coming of Chrisi, follow
clearly from chap. x. 26, 37 ff; and the decision
according to which the lot of the one class is
perdition (ἀπώλεια) and that of the other περιποί-
now ψυχῆς, is mentioned ch. x. 88 ff., a3 a con-
sequence of the coming of Christ. Nevertheless,
when the Judge in our Epistle is expressly desig-
nated (chap. x. 30ff.; xii. 28, 25, 29; xiii. 4) not
Christ, but God is named, which might stand
connected with the fact (D. Schultz) that God is
the being that makes the enemies of Christ His
footstool. Since, however, the glory and majesty
of Christ, are elsewhere strongly emphasized in
our Epistle, it might at first seem surprising
that the judgment is no where expressly ascribed
to Christ. From this, however, we may not with
Bleek, deduce the inference that that Divine
judgment which destroys the adversaries, precedes
the parousia. This may, with Riehm, be more
simply and satisfactorily explained, from the
fact that the exalted Christ stood before the
author’s mind as a heavenly High-priest, and it
was therefore entirely natural to regard as the
object of His reappearance upon earth, merely the
consummation of His high-priestly work, i. e.,
the complete salvation of believers, and on the
other hand, to ascribe to God Himself the accom-
panying judgment, and the punishment of the
adversaries.
HOMILETICAL AND PRACTICAL.
The appearance of Jesus Christ on earth termi-
nates one, and opens another section of the history
of the world.—How does the entrance of Christ
into heaven stand related to the object of His ap-
pearance on earth ?—The dikeness and the unlike-
ness of the death of Jesus Christ, and of the dy-
ing of the children of men, 1, in their causes, 2,
in their results.—The divine ordering in the
connection of sin, death, and judgment.—How
does the second appearance of Jesus Christ in
the world distinguish itself from the first? 1,
in respect to His person; 2, in His relation to sin;
8, in His influence on the world.—In Christ we
experience that there is a contact with sin, which
does not defile, but which annihilates sin.—The
doing away of the hinderances to our blessedness.—
The looking forward of believers to the appear-
ance of the Lord, 1, in its authorization; 2, in
its satisfaction; 3, in its obligation.
Starke :—There are, indeed, many offerings
made to the Lord, but the most from hypocrisy,
and although such have great outward show, yet
they do not please Him. The sacrifices which
please God, are a broken heart and a contrite
spirit, Ps. li. 19.—The appearance of Christ in
the presence of God is not merely the presenta-
tion and holding forth of His person and of His
propitiatory sacrifice; but extends also toa true,
glorious, and powerful intercession, in the strict-
est sense of the word. But He prays no longer
thus humbly as when He was upon earth; for
CHAP.
X. 1-4,
167
His prayer belongs to His state of exaltation,
and is a fruit of Ilis sitting at the right hand of
God, the Father.—Men are at no time so holy as
to be absolutely beyond sinning; but since we
daily sin much, and deserve punishment, we al-
ways need purification through the blood of
Jesus.—The single offering of Uhrist upon the
cross, takes away sin.—Only ouce has He been
sacrificed, and more than once He may not be
sacrificed, and therefore not in the sacred Sup-
per.—The last judgment is as certain as death.
— Observe, that upon death follows the judgment.
Look to it, then, and strive with the highest
industry, that thou die happy, and that thou
mayest await with joy the appearance of thy
Saviour for thy salvation.—To await Christ’s
coming unto salvation is the prerogative of be-
lievers, who have received for this, in a living
hope, the first fruits of the Spirit; who love the
appearing of the Lord, and, in order that they
may hold themselves in readiness for a blissful
death, deny the world and say: Even so, Come
Lord Jesus, Rev. xxii. 20.—The ungodly will not
be looking for the coming of Christ at the final
judgment, although He will appear unto them,
whether they will or no; and this undesired ap-
pearing will to them be full of sadness (Jude 15,
Rev. i. 7).—Only when Christ shall appear will
believers become perfectly blessed, Col. iii. 4.
Rizger:—The heavenly sanctuary which
Christ has entered in His appearing before God,
is also the goal to which He will bring all who
come to God by Him.—Whosoever learns from
the Gospel the cause and fruit of the appearance
of Jesus in the flesh, and of His offering for sin,
and learns it with a loving knowledge, he may
look with joy for His appearance in glory, and
for the consummation of His own blessedness. —
What a difference between the two appearances
of Jesus, in weakness and in glory! then, under
the burden of our sins, with the accompaniments
of shame, the cross, and death; \now, in His
endless life, in the power of God and His revela-
tion in glory.
Hevusner:—Only in eternity shall we see
what an abyss Christ has δεν πὴ us, ae
what glory He translates us.—Redemption was,
in the mind of God, virtually effected rota
eternity, 2 Tim. i. 9. There was, then, need
of no appearance in the presence of God: but
that appearance of the crucified One which
has taken place in dime, was made to reveal the
counsel of God to the world of spirits.—The du-
pipes of the world is limited to a fixed period
of time. _As surely as it has ἃ beginning, so
surely will it have an end.—Waiting is the
Christian’s art. He waits for the appearance
of Christ, whereby the truth of faith is victori-
ously confirmed, and Christ is manifested to be
the Being whom Christians regard Him.
Sre1nHoreR:—Jesus, the founder of the new
covenant, has gathered up the sin of the whole
world, together with all its evil fruits, upon the
cross, and has, once for all, so completely driven
them away, that, under the testimony of the
Gospel, we need make no further distinction in
respect of many, or of great sins.
Menxen:—If even the earthly figures of hea-
venly things were desecrated and defiled by the
communion which sinful men had with them,
and could, therefore, remain in connection with
them only on account of offered sacrifices, and
only by means of certain holy expiations and
purifyings, how much less could we anticipate
an immediate, unconditional, unobstructed com-
munion of dying and sinful men with heavenly
things!
Haun:—The heavenly things flee before us in
our impurity, and thither may no impure person
come; and yet all the treasures of the suffering
and death of Christ are deposited there, and
thence must we obtain them. If we wish any-
thing therefrom, we must again be reconciled
with the sanctuary. But this is accomplished
only through the blood of Christ.—Happy is he
who has laid the foundation of his faith in the
first appearing of Christ; he will behold Him
with joy in the second.
Vv.
The perpetually repeated expiations of the old covenant attest their impotence for any real taking
away of sin.
Cuaprer Χ. 1-4.
For the law having a shadow of [the] good things to come, and [om. and] not the
very image of the things, can ‘never with those [the same] sacrifices, which? they
offered [offer, προσφέρουσιν] year by year continually, make the comers thereunto per-
2 fect.
once purged‘ [having |
3 conscience [or consciousness] of sins.
4 membrance again made [om. made] of sins every year.
For then would they not® have ceased tobe offered? because that the worshippers
once for all been cleansed] should [would] have had no more
But in those sacrifices [in them] there is a re-
For it is not possible that the
blood of bulls and of goats should take away sin.
168
THE EPISTLE TO THE HEBREWS.
1Ver. 1.—The meaningless Plur. δύνανται in 8'n. A. C. D**. and many minusc. is to be regarded asa igo page a In
order to explain it Lachm. put ἃ point after πραγμάτων, and om:tted iu his small ed. the relative before προσφέρ. with A.
2, 13, 17, 47, while A*. 31, Philox. introduce at before οὐδέποτε.
usc., also Vulg. Itala. Copt.
The Sing. is found in D*. D¥**, Εἰ, K. L. and many mins
2 Ver. 1.—Instead of ds BI., Tisch., Alf., read (after Sin. D*. L. (?) N. Lat. ver. before Ὁ. and E., also minusc. 73, @8) als,
which, however, might have easily sprung from the endings of the three immediately preceding words.
3 Ver. 2.—For ἐπεὶ ἄν all authorities require the reading ἐπεὶ οὐκ av. Ar s . ᾿
4Ver. 2.—The reading κεκαθαρισμένους deserves the preference, as is also indicated by the reading κεκαθερισμένους in
A. and C., (whether this orthography be a mere blunder in copying, or more probably, a conformity of the spelling toa
careless pronunciation.)
[Ver. 1---τκιὰν yap ἔχων, for a shadow the law having, etc.
ed i ish.—xar’ ό Ι 1 is difficult as to position.
Se a ee απη μα! eae ee Δ The former Semis tbe easier, and, though harsh in construc-
οὐδέποτε δύναται; Calv., Bl. De W., etc, with προσφέρουσιν.
i cci μὰς i -rifices, efc., can never.” :
agua ag ie Melk 2 Nal garner : aving been kept up from the preceding chapter, and especially
offer, not as Eng. ver. offered, the figure of the present time h
as the old covenant sacrifices did undoubtedly still continue. 3 main
by the Aor. ἐπαύσαντο, for which, if he had distinct reference to the present time, the Imperf. ἐπαύοντο should be used.
Ver. 2.—émei, since, viz: in that case, Rom. iii. 6; 1 Cor. xv. 29 ---συνείδησιν,
science.—amaé κεκαθ., having been once for all cleansed.
Ver. 3.—év αὐταῖς, in them; the addition ot the Eng. ver. is unnecessary.—avd mvnots, α
—kar’ ἐνιαυτόν, year by year.
Ver. 4.—ddvvarov γάρ, for it is impossible, ch. vi. 4.—-K.].
EXEGETICAL AND CRITICAL.
Ver. 1.—Image.—Eixév is not the essence
itself (Peshito, Luth., Grot., Justiniani, etc.) ;
nor the primitive form of the original (Stengel)
which is then explained as the substantial es-
sence of the things; nor merely the finished
picture in contrast with the slight and shadowy
outline (Chrys., Theodoret, etc.); but the living
historical form, in which the invisible essence
finds its representation.
Can never, efc.—The προσφέροντες are the
priests, the προσερχόμενοι are the members of the
congregation to whom the offering belongs.
Kar’ ἐνιαυτόν is connected by Ebr., Hofm., Del.,
Alf., with οὐδέποτε δύναται, by Calv., Bl., De W.,
etc., with ἂς προσφέρ. by most intpp. with ταῖς
αὐταῖς buoiac—the same year by year, or annual
offerings. Hofm. also connects, with Paulus and
Lachm., εἰς τὸ διηνεκές with τελειῶσαι, and further
makes the προσερ χόμενοι the subject of προσφέρ.
We should thus have the statement that the indi-
vidual members of the congregation, by the fact
of their continuing throughout the year to bring
offerings for themselves, and these of the same
kind as those brought by the high-priests, viz. :
animal offerings, furnished a practical proof of
the insufficiency of the law, and of the expiatory
offerings ordained by the law, and annually
offered by the high-priest in behalf of the whole
congregation, to produce any real and perma-
nent perfection. In favor of this we may indeed
be pointed to the like connection, τελειοῦν εἰς τὸ
διηνεκές v. 14, and to the sharp contrast of this
idea ‘perfecting in perpetuum” with the οὐδέποτε ;
but, on the other hand, we may urge with Bleek,
and others the tameness of the relative clause,
ἃς προσφέρουσιν when standing without εἰς τὸ διην.,
and the forcible suggestion of Tholuck, that the
very combination κατ᾽ ἐνιαυτὸν ταὺς αὑταῖς ϑυσίαις
εἰς τὸ διηνηκές, in connection with the οὐδέποτε,
presents, as ina vivid picture, an endlessly recur-
ring round of painful and unavailing ceremonies
(as atv. 113. The individual expressions will
not aid in solving the problem. Εἰς τὸ διηνεκές
(an Ionic form for the Attic διανεκές, which found
its way into familiar use) harmonizes well with
the idea that the offering of sacrifices, under the
dominion and in accordance with the purposes
of the law, continues on indefinitely and end-
lessly into the future—a point unsuccessfully
The emphasis of the Greek order of words can hardly be
Ebr., Hofm., Del., Alf. connect with
But see below.—as προσφέρουσιν, which they
Still, that the writer’s mind is mainly on the past, is shown
moral conscio com
ling to mind, τ brance.
combated by Hofmann. Nor again does the
word λατρεύειν, v. 2, necessitate our adoption of
Hofmann’s view; for though we grant, indeed,
that the term here denotes no priestly function,
(as Este., etc.), but refers to the service of the
private members of the congregation; yet this
service again does not here as at ch. ix. 9, refer
to the offering of gifts and sacrifices, but to the
general religious worship of the congregation
who, by means of priestly offerings, were drawing
near to God. On the other hand, we must con-
cede (comp. ch. xi. 4, 17, with Sept., at Num.
xxxi, 50) that the statement of Del., that προσ-
φέρειν, in our Epistle, denotes exclusively an
official and priestly offering, must be accepted
with limitation. The decision then of the,ques-
tion turns upon this. The author is assigning
the ground for the declaration, made but a little’
before, of Christ’s having entered, once for all,
with His high-priestly offering of Himself into
the heavenly holy of holies. He finds this ground
in the utter inefficacy of the annuully recurring ex-
piatory sacrifices of the Levitical high-priest,
which were ordained by the law, and which
were of ever unvarying qualily, and which had,
therefore, but one significance in their bearing
on the establishment of the New Covenant, which
was at once promised and typified in the old.
The law, in consequence of its peculiar nature
—a nature inseparable from its purpose and des-
tination—has not the power, by its annually re-
curring and prescribed expiatory offerings, to
secure for the congregation perfection, 7. 6., that
substantial and abiding purification which brings
them into relationship with God. Could such
have been the effect of these offerings on the
congregation, the annual sin-offerings, and with
these the Old Covenant itself would have ceased,
and been done away; there would have been
such a removal and doing away of the sense of
guilt, as could take place only on the basis of
completely satisfactory, and hence final and un-
repeated sacrifice. This view of Hofm. thus be-
comes, in every way, improbable. It is discoun-
tenanced alike by the fact that even in the New
Covenant the individual members of the church
may not cease to seek, on the basis of the ex-
piation once for allaccomplished by Christ, indi-
vidual reconciliation and continued forgiveness
of their sins, and also that even in the Old Cove-
nant the continued service and offerings of indi-
viduals were no less studiously and explicitly
OHAP,
xX. 1-4, 169
enjoined than the annual sin-offering of the high-
priest.
Ver, 2.—For otherwise would they not
have ceased, efc.—If we omit the οὐκ, the
sentence must be taken as an affirmation; the
better reading with οὐκ makes it interrogative,
The construction of παύεσθαι, with the Particip.,
is entirely classical. Hofm. refers ἀλλά to the
main negative statement of v. 1, and translates,
by ‘‘ sondern,” making it simply the counterpart of
that negative statement (viz: cannot make perfect,
but, instead of that, there is a remembrance). But
it is more natural to refer it to v. 2 as—on the
contrary. ᾿Ανάμνησις might mean (with Vulg.,
Calov, and others) commemoration, or (as Schlicht.
Grot., Beng., etc.) commemoratio publica, in allu-
sion to the three penitential acknowledgments
of the high-priest on the day of atonement. But
the common signification in memoriam revocatio is
to be preferred as the more comprehensive. Del.
has given in full the three penitential prayers
in his history of Heb. poesy, p. 186 ff. δΣυνείδη-
σις duapr. is not the consciousness of sin in gene-
ral, but that which brings back upon the man
the personal criminality, responsibility, and pun-
ishableness involved in his sins. Com. GUprr
(Stud. und Krit., 1857 II. 279 ff. Inguiry into the
Scriptural Doctrine of Conscience).
DOCTRINAL AND ETHICAL.
1. The heavenly good things are even to
Christians still in the future; but because, and
from the time when, Christ appeared as high-
priest of those good things (ch. ix. 11), we are
brought into actual fellowship with them, and we
have, as already tasting (vi. 5) the powers of the
world to come, the pledge and the assurance that
we shall yet, as children of God entitled to their
inheritance, enter into their full possession.
The Gospel renders possible not merely a clear
and sharp expression of them, but also the for-
mation of heavenly relations upon earth; the
introduction and setting forth, the use and en-
joyment of the heavenly good things even in the
world, of which the law was able to furnish only
an unsubstantial and shadowy image. ‘Christ
stands, as it were, in the meridian light of the
great day of time, and casts His shadow back-
wards over the whole Old Covenant. But as the
shadow is seen only in the light, and comes out
all the more clearly and sharply in proportion
to the brightness of the light, so it is only in the
light of the New Covenant that we recognize
clearly the typical character of the old.” (Bis-
ing).
2. With thecertainty of an atonement actually
accomplished, and truly acknowledged of God,
comes a completed transformation of the moral
and religious conscience and consciousness of
man. No longer is this consciousness filled with
sin and with the fear of righteous punishment,
under the sense of unremoved guilt; but it en-
Joys reconciliation in consequence of the for
giveness of sin wrought through grace, and by
virtue of an atonement. The subjects of thig
reconciliation, inasmuch as they are not yet
brought to a state of perfection, need, it is true,
the continuous appropriation of the sacrificial
death of Jesus Christ, and of its influences; but
inasmuch as they have been, once for all, brought
into the new relation of salvation and peace with
God, they have no need of the successive repe-
titions of that sacrifice. In fact, the repetition
of the sin-offering shows, that it does not accom-
plish that which it signifies; that it is thus not
the true sin-offering, as the animal sacrifices in
pagan religions show indeed the need of an
atonement, but are inadequate to the satisfaction
of that need.
8. The idea of the sacrifice in the mass, as ἃ
bloodless repetition of the bloody sacrifice on the
cross, is entirely irreconcilable with this pas-
sage of Scripture, which lays its emphasis upon
the fact that the repetition of the atoning sacri-
fice points back to its objective insufficiency, which
would thus only strengthen and deepen our
longing after that perfect and effectual expiatory
system which the old economy only prefigured
and paved the way for.
HOMILETICAL AND PRACTICAL.
The actual deliverance of the conscience from
the stain and burden of sin, is accomplished
neither through human services, nor through
legal sacrifices, but only through the blood of
Jesus Christ.—The connection between the ser-
vice of God, approach to God, and human perfec~
tion.—The pain and the blessing of a remembrance
of sin.—The means for the purification of the con-
science in our religious services.
Srarke:—All religious service must tend to
this end, v7z., the perfection of man.—The forgive-
ness of sin takes away all guilt and punishment,
but not the root and entire stain of sin.—Con-
science accuses and bears testimony that we are
ever, repeatedly, sinning and needing forgive-
ness.—Alike the days of feasting, of fasting and
of: prayer, ordained by Christianity, serve for a
memorial of the Divine benefits and of our sins.
Riecer:—Even the shadowy outline given by
the law, is to be regarded as a great benefaction
on the part of God.—The purification of the con-
science is an inestimable good.
Menxen:—So long as man does not possess
the offering itself, but only a shadow of it, so
long he must fail of true reconciliation. A sha-
dow can never give that which lies only in the
substance.
Heusyer:—How great was the veneration of
the Jews for the shadow! Do Christians hold
in equal veneration the truth and reality ?—
What the blood of animals could not, the blood
of Christ could effect.
170 THE EPISTLE TO THE HEBREWS.
VI.
Scriptural proof of the complete efficacy of the sanctification obtained on the basis of the
obedience of Jesus Christ.
Cuaprer X. 5-18.
5 Wherefore, when he cometh [while coming, εἰσερχόμενος] into the world, he saith,
Sacrifice and offering thou wouldest not, but a body hast thou prepared [didst thou
6 form for, xatypticw] me: In burnt offerings and sacrifices for sin thou hast had no
7 [hadst not] pleasure Then said I, Lo, I come (in the volume of the book it is writ-
8 ten of me) to do thy will, Ὁ God. Above when he said, Sacrifice and offering [sacri-
fices and offerings]? and burnt offerings and offering for sin thou wouldest not, neither
9 hadst pleasure therein; which are offered by [according to] the* law; Thensaid he [he
said], Lo, I come to do thy will, O God [om. Ὁ God].* He taketh away the first, that he
10 may establish the second. By the which [In which] will we are [have been] sancti-
11 fied through the offering of the body of Jesus Christ once for αἰ. And every priesté
[indeed, μέν] standeth daily ministering and offering oftentimes the same sacrifices,
12 which can never take away sins: But this man [one]® after he had offered one sacri-
13 fice for sins, for ever sat down on the right hand of God; From henceforth expecting
14 [awaiting] till his enemies be made his footstool. For by one offering he hath per-
15 fected for ever them that are sanctified. Whereof [And, δέ] the Holy Ghost also is
16 a witness to us: for after that he had said before, This 7s the covenant that I will
make with them after those days; saith the Lord, I will put my laws into their hearts,
17 and in [upon] their minds [understanding]' will I write [inscribe, éxypdyw] them; And
18 their sins and their iniquities will I remember® no more. Now [But] where remission
of these 7s, there is no more [an] offering for sin.
1 Ver. 6.---πὐδόκησας tho form adopted (after A. C.D*.,) by Lachm. and Tisch., is to be preferred to εὐδόκησας.
2 Ver. 8.—The plur. θυσίας καὶ προσφοράς, is, according to Sin. A. C. D*., 17, 23, 57, to be read instead of the sing.,
which repeats the words, ver. 5, and in Sin. is substituted by the corrector.
8 Ver. 8.—The Art. before νόμον is wanting in Sin. A.C., 81, 46, 71, 78.
4 Ver. 8.--The reading ὁ θεός after rod ποιῆσαι is interpolated from ver. 7, and, with Sin. A.C. Ὁ. E. K., 17, 39, 46, is
to be expunged.
: Aa υκῳθοΝ authorities vary between ἱερεύς and ἀρχιερεύς. The sense demands the former word, which is also
ound In Sin.
6 Ver. 12.—Tho authority of Sin. A. C. D*. B., 67**, 80, 116,requires οὗτος δέ instead of αὐτὸς δέ.
7 Ver. 16.—Instead of ἐπὶ τῶν διανοιῶν, as read by D***, B.J.K., and most minusc., ἐπὶ τὴν διάν., is to be preferred
with Sin. A. C. D*., 17, 81, 47.
8 Ver. 17.—Instead of μνησθῶ, read with Sin. A.C. D*.E., 17, μνησθήσομαι. Sin. has the former reading as a correction.
[Ver. 5.---εἰσερχόμενος, while coming into, i.e., historically, not specially at hie birth; but not εἰσελθών, on entering,
or, after entering.— κατηρτίσω, didst thou frame, fit out, perfect.
Ver. 6.—repi ἁμαρτίας, offerings for sin.
Ver. 1.--τοῦ ποιῆσαι, denoting purpose, t.e., in order to do.
Ver. 8.---ὀἀνώτερον λέγων, above, further back, while saying.—airwwes, characteristic; such as are.—mnpoopépovrat, are
offered, not, “were offered.”
Ver. 9.--εἴρηκεν, he hath said (chap. i. 13; iv. 3).
Ver. 10.—év ᾧ θελήματι, in which will, not by which will. ἡγιασμένοι ἐσμέν, we have been sanctified ; a completed
act. We are sanctified might be that which habitually takes place, which would require ἁγιαζόμεθα.
Ver. 11.---πᾶς μὲν ἱερεύς, every priest indeed=while every priest.
Ver. 12.—otros δέ, but this one, but he. Tisch. reada αὐτὸς δέ, but he himself, but against preponderating authority,
including that of Sin.—mpogevéykas, after offering.
Ver, 18.---τὸ λοιπόν, as to the rest, in future—tod λοιποῦ scil. χρόνον, for the remaining time—éws, with subj. τεθῶ-
ow., for the more classical ἕως ἂν τεθῶσιν---τοὺς ἁγιαζομένους, those who are being sanctified, or who are sanctified from time
to time, τοὺς ἡνιασμένους, would be those who have been sanctified.
Ver. 15.---μαρτυρεῖ δὲ ἡμῖν καί, and testifies for us also.
Ver. 10.---ἐπιγράψω, I will inscribe.
Ver. 11.---καὶ--μνησθήσομαι, Alf., dissenting from nearly all the recent comm., makes the apodosis of the citation
commence here instead of with λέγει κύριος, ver. 16; but althongh there are objections to the latter, the difficulties of
his construction, I think, are still greater; and the examples of the use of καί which he cites as justifying this con:
struction (i. 5; 11. 13; iv. 5) present really no analogy to it.—K.].
CHAP. X. 5-18,
171
EXEGETICAL AND CRITICAL.
Ver. 6. Therefore while entering into
the world, etc.—The διό refers to the impossi-
bility spoken of in ver. 4. The author is not
adducing a proof of a doctrine perfectly evident
and unquestioned; nor is he here—not until a
little after—showing that even in the Old Cove-
nant itself is expressed the consciousness of this
state of things. He adduces, it is true, the
words of Ps. xl. 7-9, in which David, after his
anointing, but before ascending the throne, re-
cognizes a relative fulfilment of the prophecy,
that “‘the Prince is to spring forth from Judah,”
and declares that he, in contrast with Saul, is
ready, under the guidance of Samuel (1 Sam. xv.
22), to accomplish the will of Jehovah, which
lays stress, not on ritual sacrifices, but upon the
offering of obedience, and the sacrifice of the will.
But the form of the application is not that of
citation; for the subject of λέγει is not David but
Christ. And besides, since the present ἐρχόμενος
is not—venturus (Erasm.), but is coincident in
time with λέγει, the author clearly treats the
words of the Psalm, not as a direct prophecy of
Christ regarding himself. He rather puts into
the mouth of Christ, on the basis of the typical
relation of the Old and New Covenant, the words
of David as his own, since they are fulfilled by
him; and his special purpose is to render pro-
minent the self-moved and voluntary act of the
antitypal David in his entrance into the world
for the sake of offering himself as an all-sufficient
expiatory offering. As the part. is not εἰσελθών,
we can refer it neither to the later entrance of
Jesus on Mis public ministry (Bl., De W.), nor
to the age of conscious choice and volition in
man, indicated Is, vii. 16 (Del.).
Buta body didst thou form for me.—The
Heb. text has: ‘‘Ears didst thou bore for me.”
This is referred by Hengst., von Gerl., and others,
with the ancient intpp. (who also translate er-
roneously ‘‘bore through, perforate”) to the
custom mentioned Ex. xxi. 6; Deut. xv. 17, of
boring through the ear-lap of a servant who
might become free, but preferred to remain in
the voluntary and permanent service of his mas-
ter. But we should rather refer the expression
to our capacity of understanding by means of
the ear, the expressed will of God, and thus of
learning the way and means of acceptable sacri-
fice. Any arbitrary change of the text may not
be charged upon our author. He found the
reading σῶμα in the MSS. of the Sept., of which
but few and inconsiderable ones have ὠτία or
ὦτα. BL, Liin., and others, assume that σῶμα is
an old corruption in the text, sprung from
ἠθέλησα LQTIA. But neither is V5) literally
μὲ κα
=.
rendered by wpviac. We must, therefore, sup-
pose a generalizing of the thought as early as the
Greek translation, and the more so as the further
rendering ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ,
favored the supposition that the one who is
speaking here is He of whom Moses and the
prophets testified, and for whose divinely de-
creed coming the Old Testament had prepared
the way (Del.). Kegadic—little head is originally
the name of the knobs at the end of the staves
about which the scroll or volume was wound,
and then the volume itself, with or without the
addition of βιβλίον, Ezek. ii.9; iii. 1-8; Ezra vi.
2. Luther renders the word by chiefly, pre-emi-
nently, inasmuch as some took it as—chief part
or portion. Others translate ‘‘in the beginning,”
as if having reference to a definite passage. In
the Hebr. text the language is: «I come with
the volume of the book which is written of me,”
referring to the Prince’s code, Deut. xvii. 14 ff.,
which the sovereign was always to keep at hand
for his guidance. In the Heb. and in the Sept.,
the words ‘to do Thy will, O God,” are followed
by, ἐδ was my pleasure, ἠβουλήθην. In dropping
this word, our author throws the clause év
κεφαλίδι---ἐμοῦ into parenthesis, and makes τοῦ
ποιῆσαι dependent on ἥκω, which Thol. takes in
its classical use as Perf., 7 am come, I am present.
Evdoxeiy takes in the classics the Dat., but in
Hellenistic Gr. év (ch. x. 88) or frequently, as
here, ver. 6, the Acc. Also Lev. vii. 37; Num.
vill. 8, the Sept. designates the sin offering by
the bare περὶ ἁμαρτίας, the idea of sacrifice being
supplied from the connection (Cic., Liin.).
Ver. 10. In which will, ete.—6éAnya is not
the will and obedience of Christ (Calv., Justi-
nian, Carpz., and others), but the purpose and
counsel of God, which is to be regarded as a
purpose of love conceived in eternity, carried
out in time by means of the freewill offering of
Christ, and in the Holy Scripture is to be recog-
nized as an openly revealed plan. ’E¢dmaf be-
longs not to προσφοράς ((Βο., Schlicht., Stein, etc.),
which construction would have required a repe-
tition of the art., but to ἡγιασμένοι ἐσμέν, which
expresses not one sulyective sanctification, but one
objective reception into true relationship to
God, and into the actual fellowship of the mem-
bers of the people of God as the ἄγεοι, ch. vi. 10;
xiii. 24. The mediator of this relation is Christ,
ὁ ἁγιάζων, ch. ii. 11.
Ver. 11. And while every priest, indeed,
standeth, efc.—The καί introduces a new an-
tithesis—to wit: that between the never-ceasing,
yet ever-ineffectual and unavailing service of the
Jewish priests, and the regal repose of the Mes-
siah, who, after accomplishing an expiation of
never-failing efficacy, exalted above the need of
further sacrifice, sits enthroned at the right hand
of God. Inthe inner forecourt none was per-
mitted to sit; it was only to those who held
watch without that. this privilege was accorded,
while the designation of the Levitical service by
the words, ‘‘and he stood before the face of
Jehovah,” is to be taken in its literal sense. — A
like contrast is expressed ch. i. 13 ff. in relation
to the angels. Περιελεῖν, to take away round
about, from every side, refers to the sin which
begirts and encompasses man, ch. v. 2; xii. 1.
Td λοιπόν is the time still remaining until the
Parousia. The parallelism of the clauses, and
the progress of the thought, require our taking
εἰς τὸ διηνεκές, ver. 12, not with the participial
clause (Theophyl., Luth., Beng., Bohme, Lachm.,
ete.), but with ἐκάθισεν. The ἐφάπαξ of Christ’s
offering is the burden and crown of the thought,
ver. 1-10; in vv. 11-14 the ever-during throne
after a once forever completed sacrifice, occupies
the foreground (Del.). The Perf. τετελείωκεν in
connection with the Pres. Part. ἀγιαζομένους,
172
THE EPISTLE TO THE HEBREWS.
shows that here the reference is not to the
subjective perfection of Christians reaching the end
of life, and kept after the example of Jesus, by
obedience in suffering (ch. v. 9; xii. 2); but to
the translation of those who have become sub-
jects of the high-priestly work of Christ, into
that condilion of perfection objectively and eternally
valid in the sight of God, which the law, with its
numerous and perpetually recurring rites and
offerings, was unable to secure (ch. vii. 19; ix.
9; x.1). The Scripture proof consists ina selec-
tion from the passage, Jer. xxxi. 31-34, already
cited viii. 8-12.
DOCTRINAL AND ETHICAL.
1. The fact that the words of David, which,
within the Old Testament itself, express not the
legal, but the evangelical idea of sacrifice, are put
into the mouth of Christ, as spoken on His en-
trance into the world, shows Christ in self-
conscious pre-existence, destining Himself to be a
free-will offering in perfect obedience to the will
of the Father, whose will thus becomes dentical
with that of the Son.
2. The fact, still further, that even in the Old
Testament obedience is put in place of animal
sacrifices, and thus this also is declared to be a
sacrifice, and, indeed, the true sacrifice, furnishes
the Scripture proof of the doctrine, that Christ’s
voluntary offering of Himself in perfect and loving
obedience, is the genuine sacrifice, well pleasing
to God, to which prophecies and types point.
8. In the fact, finally, that Christ’s offering of
Himself has fulfilled the saving and loving will
of God, not merely as expressed in Scripture,
but as existing in His determinate counsel, the idea
of sacrifice ig realized; the purpose of God to
institute an economy of salvation, based upon
the expiation of sins by an efficacious sacrifice, is
attained; and hence there is no further offering
for sin, either in the same, or any different form,
as evinced also by the express testimony of the
Holy Spirit in Jeremiah.
4. When God places His will—to wit: the per-
formance, by His servants, of that which He
wills, positively as a second requisition, it appears
in contrast with the first, viz., the offering of
external and symbolical sacrifices. But the
offering of such sacrifices was itself a matter of
express divine ordination; and thus a contradic-
tion seems to emerge and an antagonism within
the sphere of the divine counsels and purposes them-
selves. In truth, however, there is no contradic-
tion between the two, but simply a taking away
of the earlier system of the divine appointment
first, and its replacement by the second. The
transitory nature of the first is not merely pre-
Jigured by the symbolical character of the legal
sacrifices themselves, but expressly declared within
the very limits of the Old Testament revelation,
partly by statements regarding the essential will
of God, partly by the prediction of a new and
perfect covenant. But in a merely outward
offering God has never had pleasure. The fact
of its being brought from the property of the
worshipper, always had a reference to his per-
sonality and will. But even the voluntary offer-
ing of things stands in no equal or parallel
relation to the entire person’s voluntary sacrifice
of himself. Thus the Old Testament utterances
are, as to the matter of fact, in no way self-con-
tradictory. ;
5. Our transference into a true saving and
peace-imparting fellowship with God, or our ob-
jective sanctification is brought about by the per-
sonal offering of Jesus Christ upon the cross (Eph.
v. 2); which offering is the fulfilment of the essen-
tial will and eternal saving purpose of God, and has
once for all accomplished what was only shadowed
forth by those typical sacrifices which year by
year were offered by the priests who ministered
before God, always the same, and of such quality
that their impotence completely to take away
sin was everywhere conspicuous.
6. The waiting of the Royal Priest, who is en-
throned at the right hand of God, for the com-
plete subjection of all His enemies, does not in-
volve the idea of His personal inactivity until the
time of His second coming, but expresses, in con-
trast with that activity of the earthly priests which
never attains to its end, the exalted repose of the
Mediator, who, in every relation, has reached the
goal of perfection; who, after bringing to actual
realization the ideal of propitiation which was
typically announced in the Aaronic high-priest-
hood, now receives forever the position typically
predicted in the royal priesthood of Melchisedek,
a position exempted from future sacrifices, and
fraught with unlimited homage, honor, and ca-
pacity for the bestowment of blessings.
HOMILETICAL AND PRACTICAL.
The efficient cause of our salvation is the eternal
gracious will of God; the meritorious cause is
Jesus Christ with His personal sacrifice.—No
creature had power to reconcile the world with
God; but the atoning sacrifice of Jesus Christ has
rendered possible a perfect taking away of sin,
and a perfection of the sanctified.—We have noth-
ing to fear from any hidden purpose of God; we
should rather regulate ourselves and all things
according to His revealed will.—In Jesus Christ’s
offering of Himself for our redemption is evinced
the perfect harmony of the righteous and
the gracious will of God.—The cross is the altar on
which Christ has offered, once for all, His blood
for atonement, and His body for sanctifica-
tion.— Obedience to the will of God not merely
gives value to the sacrifice we bring, but is itself
the best sacrifice.—How can the offering of sacri-
fices work the forgiveness of sin?
Srarke :—Sin must be, in the eyes of God, an
evil overwhelmingly great, since by no other
means, whether work, obedience, or sacrifice,
can it be atoned for and done away, but only by
the all-holy sacrifice of Christ, 1 Pet. i. 19; 1
John i. 18.—Jesus Christ is the only object re-
vealed in the entire Scriptures to whom they
can be pointed who would obtain forgiveness of
sins and eternal blessedness, Acts x. 43.—The
myriad sacrifices of the Old Testament could not
have been, in the slightest degree, acceptable
to God, except so far as they prefigured the per-
fect propitiatory offering of the Messiah, an
offering of which He had long before smelled
the sweet odor, Eph. v. 2.—See how willingly
thy Jesus suffered for thee; shouldest thou
then not again somewhat willingly suffer for
CHAP. X. 19-25,
178
Him? John xviii. 4; 1 Pet. 11, 21—No worship
of God can be acceptable to God otherwise than
in Christ.—The Divine service of the Old Testa-
ment was burdensome and oppressive; we can-
not sufficiently thank God, that in Christ we are
free from it. He who now will not serve God
shall have all the less excuse, and heavier con-
demnation, Gal. v. 1.—We are under obligation
to serve God every day, and can never serve
Him sufficiently, Luke xvii. 10; Rey. vii. 15.—
He who suffers with Christ, and conquers in
Christ, will, with Christ, be gloriously exalted,
2 Tim. ii. 11, 12; Rev. iii. 21.—We may bid de-
fiance to our enemies; in Christ shall we triumph;
but they shall be overthrown and lie prostrate,
Rom. viii. 34 ff.—Thou puttest faith in a trust-
worthy man; it were a shame not to believe the
true God Himself, who has testified that the
sacrifice of Christ alone suffices for our sins,
1 John v. 9.—To have the law of the Lord in our
mouth merely, and make our boast of it, is noth-
ing; but whoever has it written on his heart,
and retains it, he is pleasing to God.
Rizaer.—What gave to the sacrifice of Jesus
its everlasting value, is that in it all was exe-
cuted according to the direction and will of God.
—Sanctification comprehends all the different
elements in the restoration of man, calling, justi-
fying, glorifying.—The Holy Spirit also gladly
interests and occupies himself with the gracious
covenant of God on behalf of us poor sinners.
He recognises with joy every forward step that
we take therein.—The grace of Christ, the bless-
ing of His single sacrifice, gives wide scope for
the love of God, for His pleasure in us, the ob-
jects of His grace; and with the love of God
comes a larger communion of the Holy Spirit.—
The language of the Son has been, under the im-
pulses of the Spirit of Christ, recorded in writing
by holy men, and thus gradually grew up the
whole Old Testament Scripture, together with the
pledge and obligation therein recorded, of Him
who was to come, and upon which, even on the
cross, His attention was fixed, until He saw all
had been accomplished.
Scuiurermacuer (Festival Discourses):—The
death of the Redeemer, the end of all sacrifices:
first, because there is needed no other remem-
brance of sin, which otherwise must have been
renewed from day to day, and from year to
year; but, secondly, because sin is now really
taken away, and such insufficient provisional
aids are no longer needed.
Hzvpner:—The value of our body, and of the
whole sensible world, consists in their being
means and instruments of the Holy Spirit.—God
has had no pleasure in offerings which were
made without repentance and faith; they could
at best continue only till Christ; and finally,
God regarded them merely as types.—The con-
tinued dominion of Christ amidst all the uprisings
of His enemies, amidst all the endeavors against
Him, His doctrine and His Church, is a pledge
of our reconciliation, and of our ultimate com-
pleted blessedness.—Forgiveness of sins is the
condition of our receiving the Holy Spirit.—
Christ, with His holy suffering, love and perfect
obedience is the one only thing wherein God
can have infinite pleasure, and for the sake of
which He can look graciously on the race of
men.
Menxen:—The divine majesty and universal]
dominion to which our perfected Mediator and
High-Priest attained immediately on His en-
trance into the heavenly all-holy, stands in glo-
rious contrast with the momentary and fearful
waiting of the Levitical high-priest before the
shadowy semblance of the divine throne; but it
assures us, also, that we have in our eternal
High-Priest in heaven all that we need for our
salvation, and most complete perfection. He is
all, and possesses all.
SECOND SECTION.
EXHORTATIONS, WARNINGS AND PROMISES, SUGGESTED BY! THE PRECEDING
DISCUSSION.
A decided, steadfast and livingly attested adherence to the Christian faith in Christian fellowship
is urgently enforced by ἃ reference to the second coming.
Cuaprer X. 19-25.
19
Having therefore, brethren, boldness [confidence] to enter into the holiest by the
20 blood of “Jesus, By ἃ new and living way, which he hath [om. hath] consecrated [ini-
21 tiated évexaitcey] for us, through the vail, that is to
say, his flesh; And having a high
22 priest [a great priest] over the house of God; Let us draw near with a true heart in
174 THE EPISTLE TO THE HEBREWS.
full assurance of faith, having [had] our hearts sprinkled! from an evil conscience;
23 and [having had] our bodies washed with pure water, Let us hold fast the profession
24 of our faith without wavering; for he 7s faithful that promised ; And let us consider
25 one another to provoke unto love and to good works: Not forsaking the assembling οὗ
ourselves together, as the manner of some ts; but exhorting one another: andso much
the more, as ye see the day approaching.
1 Ver. 22.—Cod. Sin. A. C. D*. write ρεραντισμένοι.
[Ver. 19.—éxovres οὖν, having therefore, emphatic in position.—appyaiav, confidence, boldness.—eis τὴν εἴσοδον τῶν
ἁγίων, Sor our entrance into (lit. the entrance of) the sanctuary ; E. Ver. “ the holiest,” right aa to the substantial idea, though
incorrect as to expression.
Ver. 20.--ἢν ἐνεκαίνισεν ἡμῖν ὁδόν, which entrance he initiated for us, as a way, etc.
Ver. 21.—iepéa μέγαν nota high-priest, but agreat, exalted priest.
Ver. 22.---ρεραντισμένοι,
having been sprinkled, λελυμένοι, having been washed. These not parts of the exhortation,
but conditions ot it. The first clause to be connected with what precedes, the second with what follows.
Ver. 23.--κατέχωμεν, let us hold our confession of faith unwavering ;
ὁμολογίαν.
ἀκλινή without article attached predicatively to
Ver. 25.—rhv ἐπισυναγωγὴν ἑαυτῶν, our own (synagogal) assemblage; the term being transferred from the synagogue
to the Christian assemblies.—Baémere, ye behold.—K.].
EXEGETICAL AND CRITICAL.
Ver. 19.—Confidence to enter in, ete.—
The παῤῥησία, of which Christians as such find
themselves in possession, is in this passage also
not freedom, or arightful claim (Erasm., Grot., etc.),
but the joyful and confident spirit, which is con-
scious and avails itself of its right, and of its
freedom in its assertion. The words ἐν τῷ αἵματι
are not with BL, Stier, etc., to be referred barely
to εἴσοδον, but to the whole clause; for the re-
ference is not here, as ch. ix. 25, to the high-
priestly entrance of Jesus (Heinrichs), nor to
our entrance made through the blood of Jesus,
but to our παῤῥησία in respect to the entrance,
which παῤῥησία has its ground and origin in the
blood of Jesus, Eph. iii. 12. This entrance,
which forms the gate-way to the holiest of all,
is, in its nature, an ὁδὸς πρόσφατος καὶ ζῶσα, and,
as such, has been consecrated for our use by
Jesus our πρόδρομος, vi. 20, and our ἀρχηγός, ii.
10. “Hy is erroneously referred by Seb. Schmidt,
Hammond, ete., to παῤῥησία. The epithet πρός-
garoc—newly slaughtered, now points to the fact
that, previously non-existent, it has been origi-
nated by the sacrificial death of Jesus (Theo-
doret with the most), and not to its perpetual
freshness (Ebr.). The term ζῶσα, living, em-
phasizes its vital power and internal efficacy,
(Hofm. Del.) ; not its end, as producing life, (De
Wette), nor its imperishableness (B1.), nor the
character of those who walk upon it (Stier, Ebr.,
etc.). The author is speaking not of a subjec-
tive relation of Christians, but of an odjective
medium, which is figuratively designated, on the
one hand, as an εἴσοδος, on the other asa ὁδός,
but by the added qualifying term is immediately
withdrawn from the limitations of the imagery
contained in the names to the sphere of the
moral truths which the imagery represents.
To this imagery belongs also the designation of
the flesh of Jesus as a veil through which the new
and living way leads into the holiest of all. The
connection of διὰ τοῦ καταπετ. with ἐνεκαίνισεν
(Schlicht., Bohm., Hofm., ΜᾺ] would require
διά to be taken instrumentally; but the veil
cannot be the means of consecration, or of the
possibility of treading the way into the holiest
of all; but requires to be done away, or rent
asunder, in order to open an entrance for the
church. We must, therefore, take διά locally,
and connect it with ὁδόν, understanding οὖσαν or
ἄγουσαν. [So also Alford. And yet the imme-
| diate addition of σάρξ, flesh, to καταπέτασμα would
seem to render it probable that the author had
his mind quite as much on the mmstrumental use
of διά as the local. We enter through the veil
locally, and through the flesh, ὁ. e., Christ’s cru-
cified body, instrumentally.—K. ].
Ver. 21.—A great priest over the house
of God.—Klee, Klein and others, take the words
ἱερέα μέγαν together as = high-priest. But the
priest whom we Christians have, is, as He who
sits enthroned at the right hand of God as rez
sacerdotalis, styled a great priest, exalted above
every other priesthood, ch. iv. 14. By οἶκος τοῦ
ϑεοῦ Theophyl., Bl., De W., Liin., Riehm and
others understand heaven, or the heavenly
sanctuary ; Theodoret, Cic., Calov, Este, Thol.,
Ebr. and others, the household of believers, the
family of the children of God ; while Del. would
unite both conceptions. The former reference
has in its favor the above-mentioned εἴσοδος τῶν
ἁγίων and the designation of Christ as λειτουργός
(viii. 2) of the heavenly sanctuary, (com. ix. 11)
to whose permanent priestly function the writer
makes frequent reference. [In favor of the other
explanation is the writer’s use of οἶκος, ch. iii. 2
ff., which is applied to the church founded by
Moses, and to the New Testament church found-
ed by Christ, but which is nowhere in the Epis-
tle (unless here) applied to the Sanctuary. The
latter meaning, too, is equally in harmony with
the connection, and in fact more directly caleu-
lated to inspire the hope and confidence which
the writer is now striving to awaken. The im-
port of the phrase may be doubtful, but I in.
cline to prefer the latter.—K.].
Ver. 22.—Having had our hearts sprin-
kled, etc.—The writer has previously stated
clearly the two great prerogatives enjoyed by
Christians, which furnish not merely an objective
possibility, but also the practical inducement and
motive for approaching and drawing near to God.
He now mentions first the subjective condition in’
which the προσέρχεσθαι can and must take place
viz: that of a true heart en’ ἀληθινῆς καρδίας
(Ὡ 35>) (Is. xxxviii. 3) ἐν πληροφορίᾳ
ark ἡ foe SY
πίστεως, and then in a participial clause, their
actual fitness for this. The sprinkling whick
reaches the heart, and the consequence of which
is styled the doing away in us of an evil conscience:
CHAP. X. 19-25,
175
—purification from guilt is, evidently sprinkling
With the blood of Christ, ch. ix. 14; xii, 24; 1
Pet. i. 2, whereby the expiatory offering up of
His life is appropriated to the person, and He, as
freed from the stain of sins, is enabled to appear
in priestly service before God; as also the priests
of the Old Covenant received, at their consecra-
tion, a like sprinkling with blood (Ex. xxix. 21;
Lev. viii. 30); may, in the making of the Old
Covenant, the whole people were sprinkled with
the blood of the covenant sacrifice (Ex. xxiv. 8).
We thus refer the language, not to sanctification
(Beng., Menk., Stier), but to justification on the
ground of a propitiation.
Ver. 23.—And having had our bodies
washed, etc.—Another form of Levitical cleans-
ing and sanctifying was washing with pure water,
which Aaron and his sons likewise had to sub-
mit to at their consecration (Ex. xxix. 4): to
which also the priests, as often as they went
into the Sanctuary, submitted their hands and
feet, from the brazen vessel or laver, be-
fore the entrance into the holy place (Ex. xxx.
20. ; xl. 20ff.); but to which the high-priest,
on the annual day of atonement, submitted his
whole body, Lev. xvi. 4. To this rite allusion
is evidently made, and as shown by the word
σῶμα, we are not, with Calv. and others to take
the water according to Ezech. xxxvi. 25, as a
symbol of the outpouring of the Spirit, or ag in-
dicating washing away of sins generally (Limb.
Ebr., etc.), and least of all with direct re-
ference to the blood of Christ, (Reuss). We
must recognize expressly a reference to baptism,
Eph. vy. 26: Tit iii. 5. For baptism forms the
transition point from the objective system of
salvation to its subjective appropriation through
the grace which by virtue of the Divine arrange-
ment it sacramentally imparts, and contains in
itself the obligation to holiness on the part of
the reconciled and justified, Rom. vi. 3ff.; 1 Pet.
iii. 21; and also actually works the washing
away of sin, Acts xxii. 16; 1 Cor. vi.11. Gram-
matically this clause forms the transition from
the first to the second part of the exhortation,
which would utterly lack connection, if the two
participial clauses, were both of them referred
either to the preceding προσερχώμεθα (Pesh.,
Primas., Luth., Bl., De W., Del., etc.), or to the
following κατέχωμεν, (Hofm.). In favor too of
this connection of καὶ λελου. with κατέχωμεν (as
held by Thol., Liin., etc.) is the fact that with
baptism stands connected the ὁμολογία, which
may signify just as well the active confessing of
the hope, as the passive profession, whose object
is the Christian hope. The clause assigning
the reasons for steadfastness reminds us of 1
Cor. i. ix.; x. 18; 1 Thess. v. 24; 2 Thess.
iii, 8.
Ver. 24.—And let us give heed to one
another, etc.—The third part of the exhorta-
tion, similarly adjoined by καί, refers to the duty
of love toward the members of the church, in
special reference to their position at the time,
while the first has to do with faith and the second
with hope. The purpose of their mutual and
watchful regard is a παροξυσμός, which, (while
elsewhere in the New Testament, denoting stir-
ring up and irritation in a bad sense Acts xv.
89; 1 Cor. xiii. δ) here as sometimes in the
34
classics, the following Gen. shows to be employed
in a good sense.
Ver. 25.—Not forsaking, etc.—The words
apply neither to a neglect of duty toward the
church (B1.), nor to the forsaking of her when in-
volved in peril, distress and need (Bohm.). For
ἐπισυναγωγή never signifies the Christian body
(Calv., Just., Bl, etc.) but only assembly, con-
gregation (2 Mace, ii. 7; 2 Thess. ii. 1), and it
is only the ἑαυτῶν that restricts this to the read-
ers, as a Christian and worshipping assembly
(Chrys. and the most). The incidental clause
ὡς ἔθος τισίν shows that the withdrawal from the
religious assemblages had with some already be-
gun, yet that no “formal apostasy is meant,
but only a neglect, marking an abatement of
zeal at no wide remove from apostasy,” (Del.).
The day of Christ’s re-appearing is called here
as 1 Cor. iii. 18 simply «the day” (ἡ ἡμέρα).
The ὅσῳ is to be constructed not with ἐγγίζουσαν,
but with βλέπετε---ὕσῳ μᾶλλον.
DOCTRINAL AND ETHICAL.
1. Christians find themselves in possession of
two important advantages, which not merely
establish the possibility, but furnish a practical
living inducement to draw near to God. These
advantages are: 1, the joyful and confident
boldness to make use of the entrance to the for-
merly closed, but now opened heavenly sanctuary;
2, the Priest over the house of God, exalted above
every priesthood, Jesus Christ.
2. This boldness is found only within the
sphere of the influence, and in the power of the blood,
of Jesus Christ. For during the life of Jesus
Christ on earth, His flesh had the same influence
as the veil between the outer and inner sanctuary
of the Temple. Full and unobstructed commu-
nion with God had in this a barrier which must
first be overcome, but which was completely re-
moved in the sacrificial death of Christ. Thus
it becomes apparent also here that it is not the
doctrine and example of Jesus that render possible
our communion with God, but the death of the
God-man, which, in its connection with atone-
ment and propitiation, as indicated by the train
of thought through the entire Epistle, can neither
be the mere figurative representation of an idea,
nor have a simply moral significance. Our way.
to God leads always through this rent veil of the
flesh of Jesus Christ, which is the henceforth:
unveiled and ever open gateway to heaven.
8. Since Christ has gone into heaven, in order
therein to remain, and there, as in the true sanc-
tuary, on the ground of His completed work of
redemption, to appear in the presence of God for
us, the exercise of His Priestly office in mediation,
intercession and blessing, takes place in the most
perfect manner, and without interruption. It only
remains now that we, as His ransomed Church,
gather ourselves thither unto Him.
4. Before we are called to appear before God
in eternity, we should so avail ourselves in time-
of the means of access to the heavenly sanctuary,.
that the characteristic marks of Christians, in,
faith, hope and love, shall be found in us. Faith.
gains its fulness from the sprinkling of the-
heart with the blood of Jesus Christ, whereby:
are produced the certainty of our reconciliation.
176
THE EPISTLE TO THE HEBREWS.
with God, and the experience of our justification.
Hope, which expresses itself in holding fast our
confession of specifically Christian faith, finds
its warrant in the appropriation of the grace of
baptism, and draws its nourishment from the
promises of the one only reliable and faithful
God. Love, whose rights and obligations lie in
the needs and blessings of communion and fel-
lowship, finds occasion, stimulus and strength
for its exercise in participation in Christian
worship, and has its living connection with faith
and love in awaiting and preparing for the ap-
proaching day of the Lord’s return.
5. Since the ascension of Jesus Christ, the day
which ends the circling round of days and
merges time into eternity, is not merely appre-
hended by itself as in a sort of standing and per-
petual proximity, but is expected by the disci-
ples as approaching, with the conviction that
every new morning may possibly be the last; and
with the feeling that those who are called and
are qualified to judge the signs of the times
(Matth. xxiv.) may by no means overlook the
premonitory signs, occurring in history, of the
coming of this decisive day of judgment and sal-
vation.
HOMILETICAL AND PRACTICAL.
The wishes, thoughts and ways of the Chris-
tian tend not merely into the earthly, but into the
heavenly sanctuary.—Our drawing near to God:
1, in its basis and foundation; 2, in its means;
8, in its blessings.—The right use of the means of
grace: 1, in their quality; 2, in their effects.—
How we have to dispense the gifts of grace im-
parted to us beneficially to ourselves and to others.
—Whereby we make every day a day of bless-
ing.—We need not fear the final judgment, !f we
rightly improve the present time.—We must not
merely expect the day of the Lord, but prepare our-
selves for it.—How we overcome the perils of so-
ciely by the blessings of Christian fellowship.—How
we must recompense fidelity with fidelity.—The
character of those who would come to God.—The
connection of faith, hope and love in the life of the
true Christian.—To the nature of the way opened
to us into the heavenly sanctuary, should our
malk in it correspond.
STarKeE:—A Christian must conduct with
great thoroughness and gentleness his admoni-
tiens to his neighbor.—Faith in Christ is the way
to God.—Christ is the great High-priest in re-
epeet: 1, to His person; 2, to His office; 8, to
believers, of whom He is the Head.—Whoever
would be great, and have what is great, must
make choice of Jesus.—If the heart has rightly
apprehended the grace of God, and believes that
Christ is a living, gracious, kind and sweet
Saviour, it also so uses that grace, and so feels
the. attraction of the love of the Lord Jesus, that
it penetrates even to His gracious seat.—The
way to heaven can be entered by him only who
has ἃ living faith in his Saviour, holds constantly
to .his cenfession of hope, and has a zeal that
provokes to love and good works.—Neither
doubter nor despairer can enter into the king-
dom-of God.—The faithfulness of God is above
all faithfulness, God is faithful to fulfil what
He has promised, and to guard what He has
given. Should not this furnish to our faith and
hope a double basis for a joyful confession ?—
One Christian must be guardian of another, and
rebuke with words whatever runs counter to God
and yirtue.—Every one must look first to him-
self, and seek in all respects to make a certain
advancement, and keep and increase what he
has: but this same well regulated self-love he
must also evince for his neighbor, onthe ground
of a common membership in the spiritual body
of Jesus Christ.—Mere external contact with the
worship of God fails indeed to secure salvation;
but wilful contempt of it is the way to ruin and
damnation.—The diligent contemplation of the
displays of God’s punitive justice in death and
the final judgment, may and should serve us as a
perpetual discipline in godliness.
Rizcer:—The pure water of baptism has
drawn our body and its members into the service
of the Lord, and also raised it to the dignity of
a future resurrection. It is, therefore, a capital
pointin the hope that has been bestowed onus, and
to which we must adhere, that even in our body
which has wrung from us many sighs over sin
and death, we shall yet be penetrated and per-
vaded by the salvation of God.—Love draws
great quickening from hope; but by the exercise
of love, hope again gains ever wider scope.—
Without fervent zeal in ourselves, mutual admo-
nition is of no account.
Haun:—He in whom is the life of Christ, has
also the entrance into the sanctuary.—By faith
our spirit has, even in the present life, an en-
trance into the sanctuary; but God has, in bap-
tism, also appropriated to himself our body as
that in which the life of Christ is to be made
manifest.
Hevupner:—God ever vouchsafes to the be-
liever the privilege of approach; is ever acces-
sible, ever to be addressed.—Our hope itself,
and more than this, our confession of hope also,
we should ever hold fast.—How deeply have
Christians to reflect on what has been bestowed
on them with Christ and His death.
THoLucK:—How, in our own time, are we to
consider the forsaking of the Christian assem-
blies? a, in its causes; ὅ, in its consequences.
Menken :—That the way has been consecrated
for us, indicates our right to walk in it; and
also an obligation resting on us not to decline
walking in it.—Not in the Spirit, not in His
higher nature and dignity, not in so far as He
was in the form and essential likeness of God,
has the Son of God consecrated for men the
living way into the holiest of all; but rather in
so far as He has humbled himself to the form of
a servant in our sinful flesh, and in the flesh has
suffered and conquered.—From the signs of the
times, from the rent veil, from the opened sanc-
tuary, we see that the first grand division of our
world’s history has past by, and in a sense and
measure, such as never before, the day of the
coming of our Lord Jesus Christ draws near.
GrRrox:—Of our sacred priestly obligations:
1, Priestly approach to the mercy seat; 2, the
priestly sprinkling of our hearts; 8, the priestly
holding fast to our confession of hope; 4, the
priestly receiving of orfe another in love.
CHAP. X. 26-81. 177
It.
The heaviest and inevitable judgment of God falls upon apostasy from acknowledged Chris-
: : tian truth.
CuapTEeR X. 26-31.
26
27
For if we sin wilfully after that we have received the knowledge of the truth, there
remaineth no more [a] sacrifice for sins, But-a certain fearful looking for of judgment
and [a] fiery indignation, which shall [the glowing fervor of a fire that is about to]
devour the adversaries. He that despised [set at naught] Moses’ law died [dieth }
without mercy under two or three witnesses: Of- how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God,
and hath counted the blood of the covenant, wherewith he was sanctified, an unholy
thing [common, unhallowed, χοινόν], and hath done despite unto the Spirit of grace?
For we know him that hath [om. hath] said, Vengeance delongeth unto me, I will
recompense, saith the Lord And again, The Lord shall [will] judge? his people.
1 is a fearful thing to fall into the hands of the living God.
28
29
30
31
1 Ver. 30.—The words λέγει κύριος are wanting, indeed, in Sir. D*. 17, 23*, 67**, and most ancient translations, but have
the authority of A. D. E. K. L. Philox., and are added by a later hand in Sin. Comp. Expos. of ver. 29, conclusion.
2 Ver. 30.—Instead of the lect. rec. κύριος κρινεῖ, we are to read κρινεῖ κύριος after Sin. A. 1). E. K. 31,73, which MS88.,
except Sin. and A., bave also ὅτι preceding, as Sept., Deut. xxxii. 36; Ps. cxxxv.14. In the Sio., the change has been in-
troduced by the corrector.
[Ver. 26.—éxovaiws yap, for voluntarily, ἐκουσ. emphatically standing before the Part.—duapravévrwy ἡμῶν, we sin-
ning, in case of our sinning—the present Part. denoting an habitual and abiding state; but nothing seems to require us to
transfer it, with Alf., to the actual day of judgment. It seems much more forcible, as well as more natural, to réefer it to
the condition, in the present life, of one who has completely apostatized from God.—pera τὸ λαβεῖν, after receiving. —ryv
ἐπίγνωσιν, the recognition—more than the mere yv@ots—the knowledge to which the mind has been consciously directed,
and borne, as it were, its attestation.—dmodcimeran, there remaineth as a logical result: καταλείπεται, there is left behind as
a historical fuct, see ch. iv. 1, 4.
Ver. 27.—Ilupis ζῆλος ἐσθίειν μέλλοντος, an indignation, or, fervor of fire that is about to devour.
Ver. 28.---ἀαψθετήσας τις, any one, after setting at naught.
Ver. 29.--- καταπατήσας, who trampled on—kowdy, common, that of a common man (De W., Del., Alf. etc.), or (aa
Thol., Liin., Moll, εἰς.),- ἀκάθαρτον, unclean, impure.—K.].
|
EXEGETICAL AND CRITICAL.
Ver. 26. For if we sin wilfully, ete.—That
the reference here is not to deliberate and
heinous sins in general, but to apostasy from
Christianity after regeneration, is clear from
the entire phraseology. ‘Exovoiwe stands in con-
trast with ἀγνοοῦντες and πλανώμενοι, ch. v. 2:
the pres. ἁμαρτανόντων marks habetual in contrast
with transient denial: the apostasy is preceded
by the ἐπέγνωσις τῆς ἀληθείας, at once a theoreti-
cal and practical recognition of the truth, and
deliberate and conscious embracing of it, and is
followed by a failure of any further expiatory
sacrifice, and instead of it (ἀπολείπεται, as ch. iv.
6) an ἐκδοχή, whose fearfulness is heightened by
the rhetorical ric. Πυρὸς ζῆλος is not to be taken
as a single conception—fiery zeal or jealousy
(Luth., etc.), since the following Part. takes the
case of πυρός, which is treated as a person, as at
ch. xii. 29 God Himself is called rip καταναλίσκον.
’Eo@iew points not to a destroying—annihilating,
but to the sensible conscious suffering of the
fiery infliction. The expressions remind us for-
eibly of Is. xxvi. 11 in the Sept. The words in
ver. 28 refer evidently to Deut. xvii. 6, which
refer in like manner not to the transgression of
individual commandments, but to a. breaking of
the covenant, and abandonment of God for idol-
worship. Hence the ground for the following
parallel.
Ver. 29. Of how much sorer punishment
think ye, efc.—Aoxeire lays the decision regard-
ing the case, about which there can be no doubt,
on the judgment of the readers: ἀξιωθήσεται rep-
resents God as Him who weighs the greatness of
guilt, and hence awards the τιμωρία according
to the facts of the preceding (Aor. Part.) sins.
The words ἐν ᾧ ἡγιάσθη (as read uniformly except
by A.and Chrys.) designate the blood of the
covenant as that whose sanctifying influence—i.
e., an influence which, in virtue of the atonement
and purification, consecrates to a true covenant Sel-
lowship with God and His people—had_ been
already experienced. Hence κοινόν here, doubt-
less, denotes impurity (Vulg., Luth., Grot., Thol.,
Ebr., Liin., Riehm, eic.), not commonness (Pesh.,
It., Gicum., Theophyl., Bez., Schlicht., Beng.,
Bl, De W., Bisp., Del., ete.). By πνεῦμα τῆς
χάριτος Β]., De W., Liin. understand the Holy
Spirit as the gift of grace; but more correctly
acc, to ch. xiii. 9, 25 (comp. Zech. xii. 10).
Bohm., Del., Riehm, efc., understand it as the
efficient principle of grace. The first citation is
from Deut. xxxii. 85; the second from Deut.
xxxii. 86 (repeated Ps. cxxxv. 14). In both
passages the sentiment is, that Jehovah, by His
178
THE EPISTLE TO THE HEBREWS.
judicial sway, will vindicate the rights of His
people against His enemies. This meaning of
the original is also here to be maintained, since
τὸν λαὸν αὐτοῦ denotes in the conception of the
writer the church of God of the New Covenant
(Del.), which is overlooked by Bl., De W., Liin.,
who understand the words of a judgment upon
the people, instead of for them. The first cita-
tion deviates from the Heb. text, and still more
from that of the Sept.; but accords with Rom.
xii. 19, which contains also the λέγει κύριος that
is wanting in the original. Hence Bl, De W.,
Del., Reiche infer that the citation was taken at
second hand from Romans; while Meyer (Rom.
xii. 19, 8d ed.) regards the paraphrase of Onke-
los, Liin., on the contrary, a current proverbial
form of the expression, a3 the common source of
the citation both here and in Romans.
DOCTRINAL AND ETHICAL.
1. The most immediate inducement to follow the
injunctions that in their rightful claim have just
been laid down, is the great danger of apostasy
from Christ, and the fearfulness of its consequences.
2. Thepenitent sinner may indeed, with resigned
spirit, choose rather to fall into the hands of God
than of men, 2 Sam. xxiv. 14; Sir. ii. 18. But
the covenant-breaker and apostate, who has come
into a hostile and radical gainsaying of the truth
which he had before acknowledged, cannot be
again renewed to repentance, ch. vi. 4-8, and can-
not possibly henceforth obtain forgiveness of
sins. The offerings of the law bring no true
propitiation; self-originated offerings have not
even the character of type and of promise. If the
only true atoning sacrifice, the Son of God and
His blood, have in view of the earlier ex-
perience of its sanctifying power, been rejected
as useless, and the Spirit of grace spurned and
scorned, not only is there nothing to replace the
sacrifice thus rejected and dishonored, but this
itself can no longer exercise a saving influence
upon him who has made wilful and wanton
wreck of all the previous influences of grace.
8. The distinction of peccatum deliberatum and
ignorantiz is a less fixed and rigid one than is
commonly supposed: there is in sinning a know-
ledge of the right, which the sinner refuses to
allow to assert itself. The veil of the lying ex-
cuse which is drawn over the conscience would
fatn lift itself, but is held fast with convulsive
power. Such a character of the inward struggle
and gainsaying of truth must we particularly in-
sist on when Christian truth, once attested by the
Holy Spirit, is, in an apostasy which has grown
out of lesser acts of infidelity, not only denied,
but blasphemed. The conflict regarding objec-
tive truth becomes all the more fierce in propor-
tion as there is, at the same time, a conflict
against the truth which still in a measure asserts
itself within the bosom of the apostate (THor.
comp. Stud. und Krit., 1836, Heft. 2).
4. Rightfully and justly after such an apos-
tasy, nothing remains to be expected but.
judgment, which will be executed by God with
the full living energy of His holy nature, just as
inevitably as His undeceiving word has infalli-
bly declared it; and its fearfulness will stand
proportionate to the richness of the grace, and
the fulness of the revelation, of the New Cove
nant.
HOMILETICAL AND PRACTICAL.
To the greatness of the grace which has been
received we find standing in direct relation the
guilt of apostasy, and the fearfulness of the pun-
ishment.—The hands of God reach through time
and eternity, and to apostates bring no less of
terror and destruction, than comfort and assist-
ance to believers.—The judgments of God come
slowly but surely; yet they are preceded by the
proffer of grace and the announcement of punish-
ment upon the despisers.—He who turns the
grace of God into wantonness has nothing further
to hope from His compassion.—The looking for
of the Divine judgment, without faith in the ex-
piatory sacrifice of Jesus Christ, is a foretaste of
damnation.—The wrath of God burns as hotly as
His love, and strikes no less surely than
justly.
Srarke:—Were there to be another sacrifice,
there must also be another Messiah; and God-
must lay through Him an entirely new founda-
tion for salvation; must institute an entirely
different economy for attaining it; and must
consequently, at the same time, Himself take
away the way which has been disclosed, and the
foundation which has been laid, through Christ.
Inasmuch, therefore, as this is absolutely impos-
sible, it is also equally impossible that any one
should be saved out of Christ; and that any
other propitiatory sacrifice should be made on
his behalf.—Not only is the judgment of God
terrible in itself, but terrible is also the torment-
ing fear and foretaste of it which the ungodly
feel in themselves as a hell even upon earth.—
Great sins deserve great punishments; he there-
fore who allows himself in their commission
must not be surprised that he receive his reward
(Jer. ii. 19).—Against the apostate there are
three witnesses: the Father, who bath given to
him His Son; the Son, whose blood he tramples
under foot; and the Holy Spirit, the Spirit of
grace, to whom he does despite.—Seest thou the
apostate and ungodly walking secure, believe
that be will not remain unpunished; God does all
precisely at the right time; he will thus speedily
remember him (Nah. i. 2).
Haun:—According to the greatness of His
grace, is the severity with which God visits His
wrath upon the contempt of it.
Rizaer:—To the Lord Jesus is ascribed a
long-suffering patience (ch. x. 13), but to be-
lievers a hopeful waiting (ch. ix. 28): unbe-
lievers, on the contrary, fall into a fearful ap-
prehension, wherein many a word of God that
had been heard without fear, returns with terri.
ble power.—The unfruitful vine before every:
other tree is given as food to the fire (Ezek. xv,
6, 7); and thus abused love and neglected grace
awaken all the greater wrath.—It is a great de-
ception of our hardened and insensible heart
that the death-punishments threatened in the law,
stoning, etc., affect us more than the sorer pun-
ishment which takes effect only in the realm of
the future and invisible—‘He who eats my
bread, tramples me with his heel,” is the just
complaint of Jesus in regard to His betrayer.
CHAP. X. 82-39,
179
Hzvusner:—There is a more subtle and a
more open apostasy.—The abandonment of the
only Saviour and Propitiator takes us out of the
reach of propitiation.—The apostate suffers a
twofold punishment; first, in awaiting it, and
‘then in the actual experience.—We hear in this
are not to assume, but rather to xefrain from all
private vengeance, and, feeling the love of Jesus
Christ, are to commend to the Divine compas-
sion those who in thought and act oppose them-
selves to Christianity, and who are our enemies
for the Gospel’s sake; and this all the more from
‘ease an earnest téstimony to the guilt of careless
and unprincipled changes in religion.
MenxKEN :—In that the Lord judges His people
He will avenge and deliver them.—Vengeance is
@ prerogative of the Divine majesty. This we
the fact that they who from this cause, hate, ca-
lumniate and abuse us, unless they cease from
their unrighteousness, will not escape the Divine
retribution.
II.
A speedy entrance into blessedness awaits those who endure to the end; of which the readers
inspire a hope by the steadfastness which they have already evinced.
Cuapter X. 32-39.
32
33
But call to remembrance the former days, in which, after ye were illuminated, ye
endured a great fight [struggle] of afflictions; Partly, whilst ye were made a gazing-
stock both by reproaches and afflictions; and partly, whilst ye became companions of
them that were so used [that so walked]. For ye had compassion of me in my bonds
[sympathized with those in bonds, τοῖς decpforc]' and took joyfully the spoiling of your
goods, knowing in yourselves that [that for yourselves]? ye have in heaven a better
and an enduring substance. Cast not away therefore your confidence, which hath
great recompense of reward. For ye have need of patience [steadfastness, ὑπομονῆς],
that, after ye have done [or, by doing—=ye may do—and] the will of God, ye might
[may] receive the promise. For yet a little while [a very little], and he that shall
come [he that cometh, ὁ ἐρχόμενος will come, and will not tarry. Now the just [But
my just one} shall live by faith, but if any man [andif he] draw back, my soul shall
have [hath] no pleasure in him. But we are not of them who draw back unto perdi-
tion; but of them that believe to the saving [procuring, preserving] of the soul [of
life].
34
35
36
37
38
39
rm in ized even by Este as an ex-
2 — ἃ of the lect. rec. τοῖς δεσμοῖς μον, found in D***, BE. K. L. (but recognized er : as
sete re aoe τοῖς δεσμοῖς of ORIG. Ezhort. ad mart., 44) we are to read τοῖς δεσμίοις after A. D*., whose
teutiniony is the more important, as B. and C, are here defective. Sin. however, has the lect. rec. ἢ δ ἃ 4
2 Ver. 34.—Instead of the illy attested lect. rec. ἐν ἑαυτοῖς, wo are either with Sin, and many minusc. to rea fares
or better, with Ὁ. E. K. L ,€avrois: with this accords best also the circumstance that ἐν οὐρανοῖς is wanting in A. D*., 17,
Ἴ ἥν ΦῸΥΝ
is found in D***, E. K. L. ᾿
shee pee ον Ἀπ ig ἢ τὰ ae are with Sin. A. Vulg., etc., and the Cod. Alex. of the Sept. to retain aon In D*., eae ire
Syriac and other ancient versions and most MSS. of the Sept., itstands after πίστεως. The Rec., without reason, omits i
ἘΣ ἔριν: The failure of this pron. in the Heb. text does not decide for the Gr. text. ᾿ ; ᾿ ; ;
[Ver. 832.--ἀναμιμνήσκεσθε, Be calling. or, keep calling to remembrance, asa habit; #0 Pres. tae nmol alin ane ig
Onre, call to remembrance, as a simple δοί.--ἄθλησιν, struggle, éontest, requiring exertion ; not μάχην, 4 Ἶ μι ,
2 we :
Ξ icti as in next verse. ; ; : ᾿
αν" oe eS hand (lit., as to this indeed ).—Oearprgouevot, Pres. Part. sie pea pee are
tacle, γενηθέντες Aor being made, or becoming, as a single fact.—rav οὕτως ἀναστερεφομένων, Ue δ.»
᾿ 2 .
, bettors. i : ἔ; é τι ing that
bi ne ee ee συνεπαθήσατε, ye sympathized with the prisoners.—ywwo, ἔχειν ἐαντοῖς, knowing ye
have for yourselves ; not, as E. V , knowing in yourselves. ᾿ |
Ver. 88.-- ἥτις, characteristic, as one which hath—because tt hath. | coutonae B. V.(In order) that after ye
Ver. 86.-- ὑπομονῆς, of patient endurance.—iva τὸ θελ. τοῦ θεοῦ ποιήσαντες ὑπ νας, of the will of God. ye may
have done the will of God, ye may receive the promises. Ξὸ Mell Elenite chee ye ‘will of God, ye may receive.”
Pata ae do the will of God and receive= I : eitner of the
De Wette Δ ΩΣ "Erfilluny, be falhiment of, by doing the will, etc. » hae ania " πὸ BU Ἐν τανε τὸ may
three constructions: 1. “that, after doing the will, ye may eee nae ξ ἜΠΟΣ the evil, ye may receive.” Either, too,
jo the will and seeives 8. Mac deine τες ees Το te ing ἐν may do and receive,” is entirely admissible. and
here makes perfectly good sense. For althoug ‘or - ὺ
ἐπὶ i ld be
ἢ i cisive, viz. “No endurance, or patience wou ¢
Foe eee ee ee gehen wean ae oo ἄπο, but endurance or patience would be wanted
i eive the promis : i ive the promise. For such
Wanted, when they had done the will of Got Oras done the will of God, might receive the p
ie th ἘΠ rae ate φερε Ine ero might ans τοίδγοποο pxclntiyely, te the participal clause, or to the
finite yah, ΟΣ ὃ, both together, and nothing but the connection could deter
180
THE EPISTLE TO THE HEBREWS.
Ver. 37.—txpdy ὅσον, ὅσον, more emphatic than “a little.” as E.V.; “a little, a very little”—the repeated ὅσον
being asort of double diminutive, “ aliquantillum.”—6 ἐρχόμενος, he that cometh ; not, aa EB. V., he that shall come ; nor,
as often rendered in the gospels, he that should come.
Ver. 38.—6 δὲ δίκαιός μου, but my righteous one (μουν here being guaranteed by the best authorities).--xai ἐὰν ὑπο-
σνείληται, andifhe shall have shrunk back, timidly drawn back (lit. ὑποστέλλεσθαι, lower sail, take in sail, then, shrink back
from danger, as often in the classics
sage, although, if the exigencies of the Οἱ
Middleton and Scholefield) is, I think, to b
). Eng. ver. supplies (with many) τις, if any man, contrary to the spirit of the pas-
onnection required it, it would be quite defensible grammatically. tis (with
Θ supplied at John viii. 44, with λάλῃ, although the commentators generally
decline to receive it. Here the reference of ὑποστείληται to the δίκαιος, is only one more among many passages of like
import in this Epistle. ε
Ver. 39.---οὐκ ἐσμὲν ὑποστολῆς,
gaining, prese’
we do not belong to back-sliding.—eis περιποίησιν ψυχῆς, for, or unto the procuring,
rving of the soul—or of our life in the sense of Matth. x. 39, he that findeth his ve (τὴν ψνχήν) shall lose it.
‘And so better, I think, with Moll, De Wette, e/c., than soul, with Luther, Stier, Alford, ete.—K.].
EXEGETICAL AND CRITICAL.
Ver. 32. But calling to mind, ete.—
᾽᾿Αναμνησθῆναι is usually constructed with the Acc.
of the remembered object, the simple μνησθῆναι
with the Gen. φωτισθέντες, enlightened, denotes
conversion to Christianity as a translation from
the power of darkness into the realm of light, so
that the truth has found recognition and efficient
action in the soul, and Christ is not merely be-
lieved in and praised as the Light of the world,
but shines in the soul, as the Sun of Righteous-
ness.—Excellently Chrys., in regard to the con-
flict of suffering; οὐκ εἶπε πειρασμοὺς ἀλλὰ ἄθλησιν
ὅπερ ἐστὶν ἐγκωμίου ὄνομα καὶ ἐπαίνων μεγίστων (‘he
does not say temptations, but struggle, a term of
high enlogy’’).—The οὕτως is by some referred to
walking in ‘steadfastness,’ by most to walking in
‘affliction.’ The latter only is admissible, in
the subordination of the two clauses, τοῦτο μέν---
τοῦτο δέ to ὑπομείνατε, as exhibiting the different
modes of their manifested ‘endurance.’ The
οὕτως in the second division can only refer to the
characteristic mentioned in the preceding. The
τοῦτο μέν---τοῦτο dé, found in the New Testament
only here, is thoroughly classic.
Ver. 36. After fulfilling the will of God.
—Beng. erroueously refers the Aor. Part. ποι-
qsavtec to the previously mentioned Christian
acts of the readers immediately after their con-
version. [Grammatically considered, the pas-
sage might bear this, although I think the Perf.
Part. would then be more natural. At all
events, the ποιήσαντες undoubtedly refers to acts
hereafter to be done under the influence of the
ὑπομονή. But even then, whether the better
rendering is, ‘‘after doing,” or ‘‘by doing,” or
by two co-ordinate verbs, ‘‘ may do and receive,”
is doubtful. Substantially, they would here
amount to the same thing; though in other
cases of like construction, the difference might
be important. But then the context would
generally decide the right construction. —
Κι]. The will of God ig here not as ch. x.7
ff. God’s purpose and counsel of redemption,
whose fulfilment became the great end of the
life of Christ, but the will of God, as required
to be fulfilled by the Saints, not, however, in its
most general character, as a simple rule of life
(Thol., and others); nor as restricted to the sanc-
tification which is effected through the sacrifice
of the Son (Bl.); but in special reference to
steadfast endurance unto the end (Theophyl.,
Liin., Del.).
The promise (ἐπαγγελία) is here, as in several
other places, the sudstance of the promise, the
thing promised.
Ver. 37. For yet a little—how little
time, etc.—The words μικρὸν ὅσον dcov=—=a litile,
how very, very little! which form one of the very
few instances in which the superlative is ex-
pressed in Greek by repetition, are prebably
taken from Is. xxvi. 20; and in their connection
with ἔτι are in our passage, like ére μικρόν, John
xiv. 19, better regarded as an independent Subst.
clause than as an Acc. of determinate time em-
ployed to introduce the freely cited passage,
Hab. ii. 3,4. The original text runs: ‘If it
delays (viz., the vision) wait for it; it comes, it
comes, it will not linger.” The subject is the
overthrow of the Chaldean world-dominion by
the judgment of Jehovah. The Sept. itself sug-
gests the turn of the passage, so as to apply it
to a person by the rendering ὅτι ἐρχόμενος ἤξει,
which our author makes still more concrete by
adding the def. article. The original then adds:
“Το! his soul is puffed up, is not upright within
him (the Chaldean);” the Sept., on the contrary;
“Tf he timidly draws back, my soul hath no plea-
sure in him” (‘YrooréAdew, used originally of
lowering the sail, then of timidly shrinking back).
On this follows the clause: ‘But the righteous
will live, ἐκ πίστεώς μου," (Cod. Vat.); or, ‘* But
my righteous one will live,” ἐκ πίστεως (Cod.
Alex.). Grot. supplies ric, De W. ἄνθρωπος. Calvin
carries the fact that the passage aims not to be
a direct and proper citation, but simply a free
application of the original, to the extent of put-
ting the concluding clause into the mouth of the
author, and understanding by ἡ ψυχή μου the soul,
not of God, or (as ic.) of Christ, but of the au-
thor. With ἐσμέν Grot., Carpz., and others sup-
ply τέκνα or υἱοί. It is better taken in the strictly
classical Gr. construction of a Gen. of belonging.
The allusion to ζήσεται, and the contrasted ἀπώλεια
shows that περιποίησις ψυχῆς is not, with Luth.,
Calv., etc., to be taken of the soul; while still
we are not, with Ebr., to refer it to temporal
bodily life in escaping from the impending de-
struction of Jerusalem, but, of eternal life, cor-
responding to the expression, 1 Thess. υ. 9, εἰς
περιποίησιν σωτηρίας.
DOCTRINAL AND ETHICAL.
1. A second inducement to follow the admoni-
tions of vv. 19-25 lies in the encouraging remem-
brance of the steadfastness evinced under pre-
vious sufferings; a steadfastness which is still to
be maintained in faith, and which is accom-
panied by great promises that will be perfectly
fulfilled at the re-appearing of Jesus Christ.
2. Conversion to Christ, inasmuch ag it in-
troduces into the soul the true light of life, gives,
indeed, to the believer, through the beams of this
gracious luminary, the certainty of reconciliation,
and, along with the acknowledgment of the
truth. at the same time, an experience of salva-
tion; whence come at once quiet to the heart,
repose to the conscience, and peace to the soul.
CHAP. X. 32-89.
181
But as even the converted man still remains in
the world, there arises, ere long, a great and
perpetually recurring struggle amid sufferings.
By insults and afflictions, endured partly in
their own persons, and partly by sympathy with
those companions in faith who pursue their
Christian walk amidst like circumstances of suf-
fering, the children of God are made a spectacle
of derision to the world.
8. In the case of apostasy the sacrifices al-
ready offered would have been offered in vain;
and the sufferings hitherto endured, would have
been endured to no purpose. He, on the con-
trary, who remains steadfast in the appointed
conflict of suffering, not merely receives an ex-
perimental testimony of the power of faith, but
also acquires thereby courage and strength, and
the invigoration of hope, and Jinal victory.
4, The assurance of imperishable and inaliena-
ble possessions, not only aids us in relation to
the loss of our earthly goods, but renders be-
lievers even joyful sufferers under acts of violence,
and willing sharers in the sufferings of the op-
pressed. For suffering for the name of Jesus,
and on account of a conscience that owes alle-
giance to God, is an honor and a favor (Acts v.
41; 1 Pet. ii. 20).
5. The recompense of reward comes as cer-
tainly as the Lord Himself, who ts already on the
way. But as the securing of life is certain to
those who persevere in the faith, equally certain
is the destruction of those who timidly draw
back. Faith thus, in its abiding confidence in
the Lord, is the essential condition of the attain-
ment of salvation, of which the coming of the
Lord is the essential means. But believers are
strengthened in their conflict of suffering, and
in their waiting for the fulfilment of the promises
of God, particularly by the assurance and clear
view, that the period of waiting for the dawning
of glory is a vanishing span of time.
HOMILETICAL AND PRACTICAL.
The aid and comfort derived from the remem-
brance of conflicts and suffering that in former times
have been victoriously endured in faith.—To begin
in faith, but not to endure, leads to useless sacri-
fices, vain hopes, and fruitless sufferings.—The
attainment of the promised blessings must be pre-
ceded by the fulfilment of the Divine will: but
this cannot take place without a living faith, that
proves itself in suffering.—The proving of one’s
faith in one’s own and in others’ sufferings.—A
manifold struggle of sufferings is allotted to Chris-
tians in this world; but along with this, a great
promise, and a rich reward.—How the loss of
earthly goods is borne, and replaced by more ex-
alted and permanent possessions in heayen.—Why
lifeis not gained without faith.
Starxe:—Christians are God’s combatants,
and must be in perpetual conflict; hence, they
also expect the wreath of honor which the hea-
venly calling holds out to them.—What is to com-
fort usin all trouble and persecution? The hope
of eternal blessedness in heaven.—Trouble and
persecution are badges of the Christian; where
they do not bear these in themselves, there is
something wanting in their Christianity (2 Tim.
iii, 12).—Cbristians are under obligation not
merely to sympathize with the wretched, but, as
far as possible, to help them.—Observe the char-
acteristic of the kingdom, and of the members
of the kingdom of Christ; which is to do good
and to suffer evil. It is wonderful, but salutary ;
it must serve for great good (Ps. cix. 5).—In dis-
ease, pain, and suffering, confidence in our
gracious God is better than all medicines; itisa
tried means, and must bring aid.—Mark it, soul!
it is not enough to have well begun the struggle;
thou must also complete it, and arm thyself ac-
cordingly with patience. For he who falters, in
him the Lord hath no pleasure; nay, he draws
back to his condemnation.—A Christian must not
by impatience make his cross heavier than it is,
but in quiet and hope will be his strength, Jer.
xxx. 15.—The suffering of the present time is
brief and light, 2 Cor. iv. 17; Is. liv. 7; Ps. xxx.
6; we must not, therefore, allow the time under
the cross to seem to us long.—The faith that
brings salvation is no dead thing, but a living
essence, and productive of life, Gal. ii. 20.—Ah!
this should be our greatest care in the world, to
save our soul, and all the more, that we are in
imminent peril of losing it.
Rizaer:—Who shall be the persons with
whom we in our time hold and seek fellowship,
ig a point that must involve important conse-
quences, reaching down to the day of Jesus
Christ.—He who does the will of God, and
awaits with patience the promise, has content-
ment on earth, and yonder, as the end of his
faith, salvation.
AxLFELD :—The righteous will live by faith.
We consider: 1, the nature and quality of faith ;
2, the righteous by faith; 8, the blessing of
faith.
Hrvupner :—The longer we practice, the easier
becomes the conflict.—There are secret trials,
put also public sufferings; the latter are all the
more bitter, inasmuch as they take place before
the eyes of those who have no sympathy.—On
moments hangs the blessedness of eternity.—The
expectations of ἃ faithful teacher are powerful
stimulants; they inflame our zeal.
Hepincer :—Impatience destroys all the fruit
of the Cross.
182 THE EPISTLE TO THE HEBREWS.
THIRD SECTION.
INSPIRITING RETROSPECT OF THE HISTORY OF THE BELIEVING ANCESTORS.
1. :
Edifying examples of faith down to the time of Abraham.
Cuapter XI. 1-7.
Now [But] faith is the substance of [confidence in] things hoped for, the evidence
2 [conviction] of things not seen. For by [in] it the elders obtained a good report.
3 Through faith we understand [apprehend intellectually, νοοῦμεν} that the worlds were
[have been] framed by the word of God, so that things which are seen were not
made of things which do appear [that not from the things which appear may
4 have sprung that which is seen']. By faith Abel offered unto God a more excel-
lent sacrifice than Cain, by which he obtained witness that he was righteous, God? tes-
tifying of [over] his gifts; and by it he being dead yet [after dying still] speaketh.
5 By faith Enoch was translated that he should [in order that he might] not see death ;
and was not found, because God had [om. had] translated him; for before his [0865]
6 translation he had (hath had] this testimony, that he [has] pleased* God. But without
faith ἐξ is impossible to please him: for he that cometh to God must believe that he is,
7 and that he is [becometh] a rewarder of [to] them that diligently seek him. By faith
Noah, being warned of God of things not seen as yet, moved with fear [pious fore-
thought], prepared an ark to [for] the saving of his house; by the which he con-
demned the world, and became heir of the righteousness which is by faith.
1 Ver. 3.—The reading μὴ ἐκ φαινομένων is now established, and the sing. τὸ βλεπόμενον deserves the preference before
the plur. of the Rec. after Sin. A. D*. E*. 17.
δὴ ® Ver. 3.—The reading τῷ θεῷ in A. D¥*. 17 received by Lachm. is evidently an error of the copyist. It is corrected in
in.
8 Ver. 4.—Instead of λαλεῖται read λαλεῖ after Sin. A. 17, 28, 31, 39. |
4 Ver. 5.—Avrov of the Rec. after μεταθέσεως is, according to A. D*. 17, 67**, 80, to be expunged. In the Sin. it is added
by a second hand.
. a Ver. 5.—We are to write after Sin. A. K. L., 46, 71, 18, εὐαρεστηκέναι : on the other hand, after Sin. A. Ὁ. E., 109
nuptoKeTo.
[Ver. 1.--ἔστιν δέ,---ἔστιν not, as many, “ there is faith,” but: “but faith zs,” etc.; ἔστιν a copula, but, as very often in
the classics, emphatically placed first,—vméoracts, as occasionally in later Greek, confidence, as iii. 14. Not a rhetorical
description, but a simple statement of the nature of faith.
Ver. 2.--ἐμαρτυρήθησαν, were attested, received att. i
Vor. 3.—voovmev we perceive with the νοῦς, mind, reason, thus intellectually and rationally (Rom. i. 20)—xarnpric@at,
have been (and so stand now) framed. Τοὺς αἰῶνας, the ages, hence the worlds, regarded as existing in {π|6.-οῤήματι θεοῦ,
by an uttered word, mandate of God (i. 8).---εἰς τὸ μέ, in order that not, the logical purpose of this intellectual perception :
μέ belongs to the whole clause, but grammatically to γεγονέναι---ἐκ φαινομένων, emphatically placed in the clause, thus:
in order that not out of things that appear—ph ἐκ φαινομένων cannot stand for ἐκ μὴ φαινομ."---μή--- γεγονέναι, not—should
have sprung, as it would have done, unless discerned to have been framed by the word of God.
Ver. 4.—Maprupodvtos ἐπὶ τοῖς δῶροις, testifying over, on condition of, his gifts: not περὶ τῶν δώρων, -ἀποθανὼν ἔτι,
after dying, still, ἔτι, logical, under this state of things, vz., even after he was dead (see Gen. iv. 10).
Ver. 5.—rov μὴ ἰδεῖν, in order that he might not see=experience death: the purpose of the translation, including perhaps
also (Alf.) “the purport.”—mpd τῆς μεταθέσεως previously to the translation—to the record of it, or to its occurrence as re-
corded.—penapripyrar, he hath received testimony, he stands attested to in the record.—evapeoryxévat, to have pleased.
ἧς Ver. ee moved with pious fear or foresight ; Alf. taking forethought (see εὐλαβείας, v.7); εἰς σωτηρίαν, for
saving.—K.}.
view last defended by Béhme, which was indi-
EXEGETICAL AND CRITIOAL. cated by the Lect. Rec. up to the time of Griesb.
‘| by a comma after πίστις. According to this the
Ver. 1.—But faith is confidence in | following words would be in apposition with πίστις,
things, etc.—The position of ἔστε at the begin- | while the real existence (éorc— there ts, there ex-
ning of the clause by no means obliges us to the
cases cited in proof of the usage are hardl isfa
*(T of course do not mean to deuy the abstract possibility | Thus, in the passage of Thuc. i. 5 Fyeuusian ohcon ciate
of this, nor to affirm that there are not Greek constructions | ἀδυνατωτάτων, there is not the slightest necessity for as-
very nearly or possibly quite analogous to it. I simply | suming a transposition of theov. “ Men not the most power-
mean to say that there is here no such necessity as would | less leading” is identical in meaning and equally natural
alone justify our resorting to it; while again also most of the | with “men, to we, those not most powerless.”—K.
CHAP. ΧΙ, 1-7.
183
tists) of faith would be asserted with emphasis,
for which, however, there is no shadow of an
occasion. Rather, the copula is made to precede
(and hence as the subst. verb to be accented) in
order to call attention to the predicates which
characterize the subject (so also Win. since Ed,
5). We are thus to look for a definition of faith,
but a definition corresponding to the connection
and object of the section: a definition therefore
which does not restrict itself to mere Christian
and Gospel faith, but presents religious faith in
its broadest and most general aspects. The οὐ-
gect of this faith is, therefore, in a manner en-
tirely general, but still appropriately and ex-
haustively, designated as τὰ ἐλπιζόμενα and as πράγ-
para οὐ βλεπόμενα, designations which do not
mutually cover each other, but are concentric,
and express the essential relation of the objects
of faith to the need and condition of the be-
lieving subjects, under both their practical and
theoretical aspects. ὝὙπόστασις and ἔλεγχος ex-
press that which, in this relation, faith is as an
affection or act of the mind. The former denotes
(com. ch. iii. 14) steadfast confidence (Luth., Grot.,
and most recent intppr) ; the latter, conviction,
(particularly in the conscience) assurance, (Au-
gust., Calv., Beng., etc.). The refutation of the
rendering of ὑπόστασις as substance (ch. i. 8) as
in Vulg., Ambros., August., Chrysos., Thom.
Aqu., Schlicht., Beng., Bisp., etc., or as founda-
tion, as with Erasm., Calv., Stein, V. Gerl., eéc.,
or as representation, as with Castal., Paul., Menk.;
and of ἔλεγχος, as proof with Vulg., or as in-
ward persuasion with Bl., De W., Liin., Menk.,
will be found well worth reading in Thol. and
Del. In proof of the correctness of his defini-
tion the author adduces the fact that ἐν ταύτῃ, é. 6.,
in point, or in respect of, a faith of such a na-
ture, the ancient fathers have a good report.
This meaning of μαρτυρεῖσθαι is frequent in Acts,
and occurs, 8 John, 12; 1 Tim. v. 10. In
this latter passage, as here, it is constructed
with év, which is neither to be regarded as
equivalent to διά in vv. 4 and 89 (Luth., Calv.,
Grot., Beng., and others); nor need be sepa-
rated from the verb—in possession of such a
faith (Win., BI., Liin.,), [Moll’s construction is,
I think, unobjectionable; there is no difficul-
ty in making ἐν ταύτῃ directly limit the verb.
They gained their attestation in this=in this
point, in such a faith they gained a good
report.—K. ].
Ver. 3. By faith we understand.—vooipev,
We apprehend with the νοῦς, mind, intelligence.
This verse would seem, according to Liin., to be
out of place, and in relation to v. 4, to introduce
an inharmonious element into the discussion.
This unfavorable judgment springs from the er-
roneous supposition that v. 8 shows merely “the
necessity of faith, on our part, in relation toa
fact belonging to the past, and recorded in Scrip-
ture.” To such a necessity the language has no
reference; the passage treats merely of the fact
that faith, as an assured conviction of things
which are not seen, also evinces itself within us
in our rational and spiritual perception of that re-
lation’ of the creation to the Creator which forms
the condition of all history, and all Revelation,
while its more full unfolding belongs to the Scrip-
ture that commemorates the faith of the fathers,
This faith, resting upon and guided by the
Holy Scripture, is the organ within us of that
perception of the invisible in and above the visi-
ble, and of their reciprocal relation, to which nei-
ther the perceptions of sense, nor the deductions
of reason of necessity lead. The most natural in-
ference for men would rather be this, that τὸ
βλεπόμενον, that which falls under the eye, that
which meets our senses, has sprung ἐκ φαινομένων
vz., out of that which belongs to the world of
phenomena. This idea of the causal relation of
the phenomena to the τὸ βλεπόμενον must be set
aside, as shown by the μὴ yevovévat, which de-
clares that the seen has not sprung from the ap-
parent. The μή belongs (with all the best inter-
preters since Beza) to γεγονέναι, and not. to ἐκ
φαινομένων. With this latter, however, (Ξὲκ
μὴ φαιν.) it was constructed, after the Peshito,
Vulg., Chrys., Theod., by the ancients gen-
erally, and recently by Stengel and Ebrard, and
taken entirely arbitrarily as—nothing, things non-
existent, while Schlicht., Este, and others, adopt-
ing the same construction, conjecture that the
author, with his mind on Gen. i. 2, ἡ δὲ γῇ ἦν
ἀόρατος καὶ ἀκατασκεύαστος of the Sept., refers to
the visible issuing forth of the organized world
from formless and blind chaos. With equal er-
ronecousness most interpreters take the clause
εἰς τὸ μή as denoting result. It, in fact, implies
purpose (Hofm., Liin., Del., Riehm). It makes
a recognition of the design of God in that fram-
ing and arrangement of the world (κατηρτίσθαι)
which has been just before described. God, by
the Word (ῥήματι), which gives authoritative ex-
pression to His will, has formed the αἰῶνας.
These Hons (αἰῶνες) are (ch. i. 2) the invisible,
spiritual, and permanent potencies of the phe-
nomenal world, of which, at the opening of the
epistle, the author has expressly said that they
owe their origin to the Son of God, and of which
he here says that they were formed, arranged,
or put in order by the creative mandate of God.
They form the antithesis required by Del., tothe
ἐκ φαινομένων, which antithesis he, supposing it not
to be expressed, needlessly and erroneously sup-
plies by ἐκ τῶν νοητῶν, as the intelligible and di-
vine ideas, out of which the world has sprung.
The entire confusion which has attended the ex-
planation of this verse, has sprung from erro-
neously taking αἰῶνας, τὰ φαινόμενα and τό
βλεπόμενον as equivalent designations of the
world. Calvin unites the two words, writing
ἐκφαινομένων as a single word, and takes ra
βλεπόμενα as—xdéronrpa, thus rendering ‘that
they might become mirrors of invisible things.”
But the construction is harsh and unnatural.
[1 know no goodauthority, and no sufficient reason
for Moll’ssingular explanation of αἰῶνες. Theren-
dering worlds, either as material worlds (Del.), or
as the aggregate of all things existing in time and
space, seems far more natural, and meets all the
necessary conditions of the passage. The antithe-
sis to the τὰ dacvdueva,—as that out of which the
τὸ βλεπόμενον has really sprung,—is not the
αἰῶνες as a set of spiritual and invisible poten-
cies (as Moll), nor the τὰ νοητά, as, with fully
equal improbability, supposed by Delitzsch, but
simply the ῥῆμα ϑεοῦ, the sovereign mandate of
God. Our sensible perceptions, is the author’s
idea, would lead us to regard all that we see as
184
THE EPISTLE TO THE HEBREWS.
having no deeper origin than the things which are
palpable to sense, material and sensuous spring-
ing out of material; but faith enables us to trace all
to the unseen but omnipotent agency of God.—K.].
Ver. 4. And by it he, being dead, yet
speaketh.-Many, following Chrys., take this lan-
guageas declaring thatthe history of Abel contains
stillasermon challenging ourimitation of him, and
that though dead, he still speaks in the testimony
of Scripture. Philo finds in it a proof of the im-
mortality of the righteous, and also Del. concludes
from the cry of the blood of the righteous entering
into the ear of God, that after his death he was
still an object of divine care, and is thus an unfor-
gotten, undestroyed, living personage. More cor-
rectly remarks Caly. with relation to Ps. exvi. 15:
inde patet reputari inter Dei sanctos, quorum mors
illi pretiosa est. For the passage ch. xii. 24 shows
that the author had in mind Gen. iv. 10, to wit:
the crying of the blood of Abel to God for ven-
geance. God espoused the cause of Abel on ac-
count of his faith, and avenged his murder upon
Cain (Riehm). The λαλεῖ is a historical present,
and ἔτι stands not as temporal, but serves to
bring out the contrast to ἀποθανών: with this
latter word (ic. and Beng. erroneously connect
dc’ αὐτῆς which the former refers to θυσία as the
occasion of his death, while the other supplies
πίστεως, taking διά as=év or κατά.
Ver. 6. For he who cometh to God.—
The rendering of Luth., Calov, Ramb., Wittich,
Schultz, Ebr., ‘‘ whoever would (or is to) come
to God, as Enoch did,” distorts the words of the
text, ὁ προσερχόμενος τῷ Ved, which refer to
drawing near to God in religious worship, ch.
vii. 25; x. 1. So also dei denotes here not so
much moral obligation, as intrinsic necessity.
It completes the proof that Enoch’s translation
was a consequence and reward of his faith.
Ver. 7. Moved with pious foresight.—
If εὐλαβηθείς meant ‘inthe fear of God” Luth.,
a Lap., etc.), τὸν θεόν could scarcely have been
omitted. Nor is the meaning of ‘pious trem-
bling before the divine utterance” (Carpz.,
Bohme, De W., Hofm.), so appropriate as the re-
ference to the foresight with which Noah, in faith
in the received χρηματισμὸς περὶ τῶν μηδέπω βλεπο-
μένων, proceeded to his preparations. To refer
the words 62’ ἧς to σωτηρίαν (Bald., etc.) is entirely
inadmissible: we may refer them to κιβωτόν
(Chrys., Calv., Bez., Grot., Bisp., etc.), while yet to
refer them to the main subject of the discourse,
πίστει (Primas., Thom. Aquin., Luth., Beng., ete.),
is more in harmony with the connection. Noah
is the first person in the Old Testament who re-
ceived the epithet ‘‘righteous,” Gen. vii. 9. It
is further repeatedly applied to him, Ezek. xiv.
14, 20; Sir. xliv. 17; Wis. x. 4,6; also 2 Pet. ii.
5 he is called a ‘‘ preacher of righteousness.”
DOCTRINAL AND ETHICAL.
Faith, by virtue of its nature as faith, excludes
uncertainty and doubt, Matth. xiv. 31; xxi. 21;
Rom. xiv. 28; James i. 6. On the contrary, it
involves in principle the confidence of conviction,
and the firmness of assurance. It is, however,
for this reason also, an assurance of itself, Eph.
111. 12; not, indeed, as a formal strictly self-
conscious certainty and reliableness of convic-
tion, but as a conviction of the reality, truth,
and saving power of its object. Such a convic-
tion is, in its very nature, not an immediate per-
ception, that excludes all formal argument, nor
again a logical assumption, resting on satisfactory
grounds of reason. It is a union of the soul
with the object of faith, generated by moral and
religious influences ; and this object again is not,
of course, something simply regarded as true,
but it brings in the act of faith itself, the proof
of its reality, and becomes a part of the living
contents of the soul; while the soul is thus, in
an undoubting and unwavering certainty, assured
of the hoped for blessings, and has an inward con-
viction of the znvisible.
2. It is this characteristic of faith which appears
from the beginning as the invariable, indispen-
sable, and unreplaceable condition for the at-
tainment and maintenance of the right relation
of men with God, and as such can be established
by a series of examples from the Old Testament,
which, on the one hand, furnish the proof of the
assertion, and on the other, can, and should,
serve as comforting and stimulating examples
(Sir. xliv. 51).
8. That in and above the visible, invisible
powers and agencies, work and hover, can be as-
certained, even outside of the historical sphere
of revelation. Nature and reason are so consti-
tuted, that the former exhibits herself as an
aggregation of phenomena, and the latter is
qualified to perceive the nowmena, which reveal
themselves in the phenomena, and can, hence,
attain to the recognition of the existence of God,
and to the beholding of his invisible attributes
(Rom. i. 19, 20). But that the world is not
a manifestation of the divine essence, not 8
shooting and breaking forth of divine thoughts,
not the mere materializing of a divine ideal
world, but that in its origin and arrangements,
as well of that which is invisible, as of that
which is visible, in and upon it, it must be re-
garded as a work of the will of God, who dwells
in eternal self-consciousness, this can be known
only on the ground of a positive historical revela-
tion. The perception of this relation of the world
to God, demands a faith analogous to faith in its
other exhibitions.
4. Faith, however, has not to do merely with
the Scripturally announced fact of the creation
and appropriate arrangement of the world by the
creating word; we also gain by faith the under-
standing of this fact, and especially that God’s
purpose in this fact is, to make God known as
the creator of all things.
5. Those offerings which are expressions of
faith, made not merely to fulfil an obligation, but
as a result of profound internal conviction, best
please God, and receive the testimony of their
accordance with the divine will. But faith, as
displayed in offerings, has special reference to
the divine compassion, whether rendering thanks
for benefits received, or yearning after more
grace and fresh attestations of favor, or express-
ing the need of a restoring of that fellowship
with God which sin has destroyed, and of repre-
senting the fellowship which grace has reéstab-
lished.
6. God remembers the pious not mercly after
their death, so as to vindicate them and their
; CHAP. XI. 8-12.
183
_ cause: He has also power to keep them before
death, and to prove Himself not merely the
avenger, but the deliverer of the believers. The
deliverance is complete, when it effects their
removal from earth to heaven.
7. Where there is religious approach'to God,
there at least exists faith in the existence of the
invisible God, and faith in the benefits of a dili-
gent seeking of God. This latter can plead great
promises of God (Am. v. 4; Ps. lxix. 88), and by
them faith, the condition of all divine approval,
is strengthened and quickened.
8. Faith not only discerns clearly, by means
of divine revelation, still future things, and is
certain in respect to their coming, but also in
virtue of its nature, involves obedience to the
received word, and a full yielding to the arrange-
ments which God has made, and the ordinances
which He has enjoined. It is as far removed
from an idle waiting for coming events, as from
carnal security; and, therefore, while relying
most implicitly upon the help of the Lord, fails
in no degree in thoughtful foresight and appropri-
ate activity.
9. Faith does not merely, by its confession,
utter the judgment of the wicked world; but
faith itself constitutes the actual condemnation of
the world, which is hindered from using the ex-
isting means of deliverance only by its unbelief;
while the believer, as a child of God, not only
enters into the inheritance secured to him by
pious ancestors, but into the inheritance of the
righteousness which God imparts, and which, in
all respects, corresponds to faith.
HOMILETICAL AND PRACTICAL.
Nature and history serve the believer for ad-
vancement in faith and for the confirmation of
faith.—The faith of man determines not merely
the heart of man, but also his condition and his
destiny.—Faith in its nature and its effects.—The
examples of faith: 1. what they teach us; 2. to
what they incite us; 8. with what they comfort
us.—God looks not merely at what we do, but
also upon what we :ntend.—God not merely knows
His own; He is also mindful of them, and enables
them to recognize His approval of them.—God
does not merely give Himself to be known; He
‘would also be sought after, and enables every
earnest seeker to find Him.—God renders help
in time for eternity, yet only to those who make
use of the appointed means of aid.—Faith has its
labor, its offering, and its burdens; but it has also
the approval of God, and the inheritance of right~
eousness.— Drawing near to God; 1. in its blessing;
2. in its successive stages; 3. in its means.
Srarxe:—Away with the old and cold proverb;
what our eyes see, that we believe (seeing is
believing). Faith is trust and not sight.—Be-
lievers, as yet, possess not all; the most and the
best they must still hope for.—Faith since it has
in itself a Divine, persuasive, and convincing
power, is as widely distinguished from credulity
and illusive fancy as the day from the night, as
a living hand from a painted one.—There is but
one way to salvation, in the Old Testament ag
well as in the New, although this way in the
New is much easier than in the Old.—Although
faith is a spiritual gift of God, which has its
seat in the heart, and is invisible, it still remains
not unrecognizable; but along with its confes-
sion, reveals itself in works as its essential and
inseparable fruits.—If a person pleases God by
his faith, he pleases Him also by his works; bnt
if, on account of unbelief, the person does not
please Him, his works also fail to please Him,
however holy they appear in the sight of men.—
The remembrance of the righteous remains in
blessing (Prov. x. 7; Matth. xxiii. 35).—Faith
brings man into fellowship with God.—They who
hasten after another, and seek not God, have
from Him no reward of grace to comfort them.—
The godly have, even in this life, material aid
from their piety.
Haun :—lIn every time faith has its proper
exercises and objects.—Believers enjoy the hap-
piness of the Divine testimony alike in their own
conscience and in their relation to others.—
Faith looks into the whole plan of creation alike
in respect to the invisible and the visible.
Hevsner:—An age without faith is despica-
ble, valueless.—Just as much as man has of
faith, so much is there in him of goodness.—All
service of God is sanctified only by faith.—Faith
in a God who is asleep, and concerns Himself
not about the world, is no religion, and brings no
happiness.
Rigcer:—The eyes of God look after faith,
and, without faith, find nothing well pleasing in
man.—The lack of sight must hinder none from
steadfast adherence to God,
II.
The example of Abraham and Sarah. ς
Cuaprer XI. 8-12.
8 By faith Abraham, when! he was called to go out into a place which he should
_ after [was destined to] receive for an inheritance, obeyed [hearkened, ὑπήχουσεν] ; and
. 9 he went out, not knowing whither he went [cometh]. By faith he sojourned in the
186
THE EPISTLE TO THE HEBREWS.
[a]? land of promise, as in a strange [alien, ἀλλοτρέαν] country, dwelling in tabernacles
10 [tents] with Isaac and Jacob, the heirs with him of the same promise: For he looked
for a [was looking for the] city which hath foundations, whose builder [architect, de-
11 signer, τεχνέτης] and maker [framer, fabricator, δημιουργός] ts God.
Through faith
also Sarah herself received strength to conceive seed, and was delivered of a child [om.
was delivered, etc.] when she was past age [contrary to her time of life],? because she
12 judged him faithful who had promised.
Therefore sprang there even of one, and
him as good as dead [and t'1at too, having become deadened], so many as the stars of
the sky in multitude, and as the sand‘ which is by the sea shore, [the] innumerable.
1 Ver. 8.—Before καλούμενος, Lachm., after A. Ὁ. (E.?), puts the def. article, but omits it before τόπον, after A. D*., and
writes with Tisch. after A. ἢ. K. ἔμελλεν, instead of ἤμελλε, as read, however, by Sin., which omits the art. before both
καλ. and tom.
2 Ver. 9.—The art. before γῆν is, according to Sin. A. D¥*, K. L. and many minusc., to be stricken out.
3 Ver. 11.—Erexev of the Rec., after ἡλικίας, is, according to A. D*., 17, to be expunged. In Sin. it is from the hand of
the corrector.
4 Ver. 12.—Instead of ὡσεὶ ἅμμος, we are to read after Sin. A. Ὁ. Εἰ. K. L., 23, 87, 46, 47, ὡς ἡ duos, and we retain the
‘words ἡ παρὰ τὸ χεῖλος, which are wanting in D*. E. — Instead of ἐγεννήθησαν, write with A. ΕΝ. K., 109, 219%.,
ἐγενήθησαν.
[Ver. 8.---καλούμενος, being called, summoned ; with Art. ὁ, as read by many, “he that is called Abraham;” but much
less well.—umyjxovoev ἐξελθεῖν, hearkened, or obeyed, to go out, i. 6.. 80 as to go ομέ.---ἔμελλεν λαμβ., was about, was destined
to receive; E. V., should after receive—mov ἔρχεται, where, he cometh, ποῦ, pregnant=whither (ποῖ), he is coming, and where
he js going to remain.
Ver. 9.---παρῴκησεν εἰς γῆν, scxjourned, dwelt as a stranger (lit., dwelt along side of) in the land; eis, again pregnant,
“went indo the land in order to sojourn in it.”
So Matth. ii. 23, κατώκησεν εἰς πόλιν, dwelt into, t.e., came into and dwelt
inm.—ws ἀλλοτρίαν, as alien, as belonging to others, though he had himself been promised the future possession of it.
Ver. 10.---ἐξεδέχετο, he was awaiting, looking for, Imperf.—rhv πόλιν, the city, not, a city. τεχνίτης, artisan, architect ;
δημιουργός, framer, builder, t.e., of the heavenly Jerusalem, xii. 22.
Ver. 1l.—eis καταβολὴν σπέρματος, for the depositing of seed (Alf.); for the founding of a seed, an offspring (Moll) ;
Del., fiir befruchtenden Samen; Stier, einen Samen zu gritnden ; De Wette, zur Gritndung des Geschlechts.—Kat παρὰ καιρὸν
ἡλικίας, even contrary to the period of her age or time of life (παρά, aside from, in inconsistency with).
Ver. 12.—xai ταῦτα νενεκρωμένον, and that too having become dead.—xa0us, according as, equality of measure, not
merely ws, as, of likeness.—y ἀναρίθμητος, the-=which is innumerable, agreeing with duos, not, as would seem in E. V.,
referring to the progeny.—K.].
EXEGETICAL AND CRITICAL.
Ver. 8. When he was called.—The lect.
rec. without the article is preferable in respect
to sense, since ὁ καλούμενος ᾿Αβραάμ can hardly
mean Abraham who was called or summoned,
namely, to come forth (Liin.); but, in accord-
ance with usage, could mean only the so-called
Abraham, or, he who was called Abraham. Buta
reference to the change of name would here have
nor elevancy, since this changetook place not until
twenty-five years after Abram’s departure from
Haran, the event which is here spoken of.
Ver. 9. Sojourned—Ilaporxeiv in the classics
is used only of dwelling in the neighborhood, but
in Hellenistic use, of sojourning as a foreigner;
in connection with εἰς it includes also the idea of
coming to sojourn.
Ver. 10. The city that hath foundations.
—This is not the earthly Jerusalem (Grot., edc.),
but the heavenly (Gal. iv. 28), which (ch. xil.
22) is called the city of the living God, and (xiii.
14) the city that is to be, whose foundations also
are mentioned gs xxi. 14). In so far as God
projected the plan of this city, He is called its
τεχνίτης, and as the one who executes this plan,
its δημιουργός. This latter word elsewhere only
at 2 Mace. iv. 1. [It figures largely in the
Gnostic vocabulary, butina very different sense]. |
Ver. 11. Also Sarah herself.—The empha-
tic καὶ αὐτή is referred by Chrys., Beng., etc., to
the fact that Sarah was a mere woman; by
Schlicht., Schultz, eéc., to the fact that she was
barren; but by the majority correctly to that
of her having been at the outset unbelieving,
Rom. iy. 19.
DOCTRINAL AND ETHICAL.
1. Faith gives to obedience, which is its charac-
teristic mark, also power; for it surrenders man
entirely into the hands of God, while he sacrifices
his individual will with his natural propensities
and dearest inclinations, and merges his heart
entirely in the pleasure and will of God. The
Divine command determines his calling, and in
the obedience of faith he goes willingly whither
God calls him; in the confidence of faith he
leaves it entirely to the Divine disposal to deter-
mine time, place, object, and limit of his sojourn-
ing and. his wandering; and in the hope of
faith he confidently waits in his pilgrimage for
the final fulfilment of the Divine promise, and
anticipates his entrance into the eternal man-
sions.
2. Faith renders us not merely strong in the
conflict with the trials of our earthly pilgrimage,
and not merely willing to surrender our temporal
possessions for eternal good; it conquers also
unbelief and doubt in the bosom of man, and qual-
ifies him to be an instrument of God’s omnipo-
tence and compassion, to which later genera-
tions are pointed for their edification and their
πῶ (Is. li. 1 ff; Mal. ii. 15; Ezek. xxxiii.
HOMILETICAL AND PRACTICAL.
The pilgrimage of Abraham a Jigure of the cha-
racter of our earthly life.-—To the believer the word
of God is sufficient: 1, as a command to set out;
2, as a directory of the way; 3, as nourishment on
the journey.—The leadings of God are often
CHAP. XI. 13-19,
187
dark, aud it is not unfrequently difficult for men
to follow them; but faith which clings to God’s
word and faithfulness, receives light for the one,
and power for the other.—Faith triumphs over
outward affliction and over inward assaults.—It is
not enough to have received.a call from God: we
must steadfastly abide in this clear to the end.—
The first steps are frequently the hardest; but
they are the decisive ones.—What we find in God
repays abundantly what we sacrifice in our voca-
tion.—As we have to give heed to the word of God,
80 we have to trust in the power of God.
Starke :—The believer follows, if God calls
him from one place to another, although he sees
no temporal advantage, Acts xx. 22, 23.—Be-
lievers acknowledge that they are here strangers
and pilgrims, and are seeking a genuine habita-
tion.—The impotence of nature yields to the
power of faith.—God fulfils abundantly His pro-
mises; blessed are all they who put their trust
in Him !—Abundance of population is a Divine
blessing, and produces no scarcity in the land;
the fault of this lies in the sing of men
xxvi. 9, 26).
Rieger :—The will of God is as an infinitely
wide space which has indeed a narrow entrance;
but whoever has once forced his way through the
entrance, and has entirely offered up his will to
God, he henceforth has abundant space in the
will of God to move in accordance with His
choice.— Waiting expresses exceedingly well the
nature and power of faith. For in waiting, cer-
tainty of conviction springing from the promise,
a loving longing and desire for the promised
good, and patience in hope, flow together beau-
tifully into one.—The word of promise is, to be
sure, the only seed for faith; but to prepare
the heart properly to preserve this seed often
requires many other labors.
Hevsnzr:—Faith produces perseverance un-
der heavy trials.—Faith must, with the believer,
decide in regard to the choice of his residence.—
God gives to the dead new life.—God is the
guardian of holy wedlock.
(Lev.
ΠῚ.
Renewed glance at the Patriarchs, with special emphasis laid on the act of faith performed by
Abraham.
Cuapter XI, 13-19.
13
These all died in faith, [as] not having received the promises, but having seen them
afar off [from afar], and were persuaded of them [om. and were persuaded of them!],
and embraced [saluted, hailed] hem, and confessed that they were strangers and pilgrims
14 on the earth. For they that say such things declare [show] plainly that they seek a
15 [their] country. And truly, if they had been mindful of [And if, indeed, they had
had in mind] that country [om. country] from whence they came out,? they might
16 [would] have had opportunity to have returned [to return]. But now [as it is], they
desire [are aspiring after] a better country, that 1s, a heavenly: wherefore God is not
17 ashamed to be called their God: for he hath [om. hath] prepared for them a city.
By faith Abraham, when he was tried [hath] offered up Isaac: and he that had re-
18 ceived [accepted] the promises offered up his only-begotten son, Of whom it was said,
19 That in Isaac shall thy seed be called: Accounting that God was [is] able® to raise
him [om. him] up,‘ even from the dead; from whence also he received him [back] in
a figure.
1 Ver. 13.—The Rec. καὶ πεισθέντες is to be rejected by the unanimous testimony of MSS. except a few minusc.
2 Ver. 15.—Instead of ἐξῆλθον read, with Sin. A. D*. E*., 17, 73, 80, ἐξέβησαν. In the Sin. ἐξῆλθον is added by the cor-
tect., as also ἐμνημόνευον instead of μνημονεύουσιν.
8 Ver. 19.—Instead of δυνατός Lachm. rends δύναται after A. D**, ᾿ ταν ΣΝ
b hess 19.—The Rec. ἐγείρειν is sustained by Sin. Ὁ. E. K. L. and nearly all the minusc. The Reading ἐγεῖραι [Lachm.{
Υ A. 17,71. ΝΜ ᾿ es
(Ver. 13.—Kara πίστιν, in accordance with faith, emphatic.—pry λαβόντες, as not receiving, stating the fact subjectively:
ov λαβ. would state it objectively, simply as a fact.—mdppwOer αὐτὰς ἰδόντες, from afar seeing and saluting them, and thus
dying, κατὰ πίστιν ; mép. belongs equally to both Participles.—damacdpevor beautifully of saluting in the distance one’s
native land or shore; not embracing. ᾿ . :
Ver. 14.—’Eu.davigovar, make tt plain, point out clearly —marpiéa, not χώρα, a region, territory, but a native land, an an-
cestral home. German, Vaterland. Alf. renders “home” We might, perhaps, express it by the possessive Pron. “their
country.” —émugnrovay, are seeking after.
Ver. Bone εἰ μέν eet tne ἄν, and if, indeed, they had had in mind—they would have had. Alf. remarks
that the “two imperfects in this sentence present some little difficulty,” as both events “are past and gone,” while the
customary. construction of such imperfects is with the present time. But while the latter is, perhaps, the more frequent
construction, the Imperfect, in this class of hypothetical. propositions, is not unfrequently used equally of past time,
provided the action expressed be habitual. Thus Xen. says of Socrates, οὐκ ἂν ἔλεγεν---ἐν μὴ ἐπίστενεν, which might be
188
THE EPISTLE TO THE HEBREWS.
rendered, “he would not be saying unless he believed,” but which in the connection can only be rendered, “he would not,
have (habitually) said unless he had (habitually) believed.”
The construciicn is not uncommon enough to create any diffi-
culty. Nor does it seem to me to involve “a harsh ellipsis” to understand ἐμνημόνενον, with Β]., De W., Del., Moll, eta
of mentioning, meaning in their utterances, rather than simply to be mindful of —avaxuapat, to return back, to return.
Ver. 16.---νῦν δέ, but as it ts, as the case stands.—opéyovrat, they are reaching out after, are aspiring to.
Ver. 17.--Προσενήνοχεν, hath offered up, stands recorded as having offered up, which he did virtually and in intention,
“as if the work and its praise were yet enduring,” ALF.—Ilpocépeper, was offering up: proceeding to greater detail, the
author makes a more exact statement of the fact by exchanging the present for the past, and then employing not the Aor,
which would have implied it as done, but the Imperf., which implies that it was only commenced, not carried through.
ὁ ἀναδεξάμενος, he who had accepted, not, received.
Ver. 18.—II pds ὃν ἐλαλήθη, In respect to whom it was said.
So I decidedlv prefer to render with the Eng Ver. (af whom),
referring the whom to Isaac, rather than with Moll, Alf.,and most modern intpp., to render it fo whom, and refer the
whom to Abraham. That the πρός will equally well bear either rendering, needs no argument (see ch.i.7, 8,13); and the
citation seems to me thus more thoroughly pertinent.
Ver. 19.--Ὅτι ἐκ vex. δυνατὸς ὁ θεός, that God is (not was) able to raise, etc.,a general statement (with Alf.).—Fot
ὅθεν ἐκομίσατο see Exeg. notes.—K.].
EXEGETICAL AND CRITICAL.
Ver. 18.—Inasmuch as dying is not an effect
of faith, but in the case of the Patriarchs took
place in a way that bore the impress of faith, we
have here κατὰ πίστιν, in accordance with faith,
and not, as elsewhere, πίστει, by faith. And as
the words are not ov, but μὴ λαβόντες, followed
by a contrasted ἀλλά (Kiinn., II. 408), the sense
is not, as commonly supposed, ‘‘they died in
faith, not in sight, inasmuch as they did not
receive the blessings promised; and this dying
in faith corresponded to their life in faith ;”? but
the meaning is, as pointed out by Schultz, Win.,
and Liin., that their dying, occurring as it did,
before the anticipated fulfilment of the promises,
corresponded to the character of faith; just as
already, even in life, their hope was fixed not on
the earthly, but, in faith, on the heavenly
father-land, and they, pilgrims, were journeying
towards it. The whole clause stands in the
closest connection, and the emphasis lies on the
words introduced by ἀλλά. With this, too, best
harmonizes not merely the reason assigned,
v.14ff., for the patriarchal confession of v.13, and
for the author’s interpretation of its import, but
also the believing act (v. 17) of Abraham in his
offering of Isaac. The reference to the ‘pro-
mises,’ commencing with Abr., and to the de-
clarations of the Patriarchs, Gen. xxiii. 4; xlvii.
9, does not allow us, with Primas., Cc., efc., to
refer οὗτοι πάντες to all the previously named,
from Abel down, Enoch, of course, being in this
case excepted.
Ver. 15. Had in mind.—Mvqyovetervis gene-
rally, as atch. xiii. 7; Luke xvii. 32; Acts xx.
31, 35, taken intransitively—=le mindful of; here,
however, and v. 22,1 Thess. i. 8, it is better
taken by Β]., De W., Del., etc., a8 transitive—=make
mention of, scil. in the declaration just referred to.
Ver. 19. From whence he also received
him back in a figure.—In all other passages
of our epistle ὅθεν, whence, is taken logicatly=—=for
which reason. Thus it has generally been taken
here, and ἐν παραβολῇ has been explained of Abra-
ham’s taking back Isaac as symboland type, cither
ofthe resurrection generally (Bald., Mich., Bohm.,
etc.), or of the suffering and resurrection of Christ
(Chrys., Prim., Erasm., Ebr., Bisp., etc.), or of
both together (Theod.). Luther moreover errone-
ously renders ἐν mapaf., ‘‘2zum Vorbilde,” for α
type, after the false reading of the Vulg. in para-
bolam. But so important typical references the
author would scarcely have indicated to his
readers in 80 incidental and obscure a manner,
if he had had them in his mind. Yet it does not
follow from this that we need depart from the cus-
tomary meaning of παραβολή, parable, (found also
in our epistle, ch. ix. 9), and, with Camerar.,
Krebs, Raphel., Loesn., go back to a rare signifi-
cation of the verb παραβάλλεσθαι, deliver up, ex-
pose, put to hazard, and, with Thol., translate, ‘in
bold venturing,” or, with Liin., “ΤῸ which
reason he even on the ground, or by means
of, his yielding him up, bore him off thence
asa spoil.” The term ἐκομίσατο can hardly be
alleged in support of this meaning; for this
word, though used, indeed, frequently of booty
and spoils of conquest, is employed still more
frequently of that which one previously pos-
sessed and has received back. Precisely in re-
spect to Abraham and Isaac, JosnPuus (Ant. 1,
13, 4) employs this word, and Puito (II. 74, 4)
makes use of it to designate the recovery of Jo-
seph by his father. Ὅθεν easily admits of being
taken locally, which meaning many able inter-
preters, following Calv., Bez., Schlicht., Grot.,
have assigned to it. We must not, however,
render by way of comparison, or in some measure, or
so to speak, but in a likeness or figure: and we
must not, with Schultz and Steng., following Lam-
bert Bos and Alberti, refer the language to the
birth of Isaac, whom Abraham had obtained from
himself, as νενεκρωμένον, but to the saving of his
life. He received him from the dead in a figure
in that Isaac resembled a person who had been
put to death and re-awakened (Theodore Mops.,
Calv., efc., more recently Bl., De W., Stier,
Hofm., Del.). The explanation of Paulus, by
virtue of a substitute, that is in exchange for the
substituted ram, is unnatural; and unnatural,
also, Bengel’s supplying of ὧν with ἐν παραβολῇ,
‘« Abraham ipse factus parabola.” [Alford takes
nearly the view of Paulus; ‘the true identifica-
tion of the παραβολή is, I am persuaded, to be
found in the figure under which Isaac was sacri-
ficed, viz., the ram, as already hinted by Chrys-
ostom. Abraham virtually sacrificed his sons
God designated Isaac for the burnt-offering, but
provided a ram in his stead. Under the figure
of that ram Isaac was slain, beimg received back
by his father in his proper person, risen from
the death which he had undergone ἐν παραβολῇ,
in and under the figure of the ram. It is an
obvious, though perhaps not fatal objection to
this explanation that it applies ἐν παραβολῇ, di-
rectly to the death of the ram, and only indi-
rectly to the restoration of Isaac, to which the
author directly applies it. According to Alford’s
explanation, it would seem much more natural
for the author to have said that Abraham sacri-
ficed Isaac ἐν παραβολῇ, than that he received
him back ἐν rapafoag.—K.].
CHAP. XI. 13-19.
189
DOCTRINAL AND ETHICAL.
1, If believers know that the fulfilment of
God’s promises is still remote, nay, that they will
never live to enjoy them personally upon the
earth, this knowledge neither shakes their con-
fidence nor troubles their joy. Time and space,
uncertainty and doubt, disappear to the eye
of faith. The promised blessings, faith views
as the only actual and true ones, and re-
joices in their future, indeed, but still certain
attainment.
2. Even death changes nothing in this rela-
tion. The dying of believers bears in itself the
character of faith, and on this is impressed most
clearly the fact, that believers rejoice over their
entrance into the heavenly home, which, during
their earthly pilgrimage (Gen. xlvii, 9), they
have known indeed, but only seen and saluted
JSrom afar.
8. There are also promises of God which refer
to temporal blessings and earthly goods, whose ful-
filment can be attained here below, as the increase
of posterity, the inheriting of the promised land,
victory over hostilenations. But believers have,
from early times, regarded these promises and
their fulfilment only as parts and stages of the
one great promise of salvation which God has
destined for His people; which the fathers
waited for in faith (Gen. xlix. 18), and which is
the essential link between the old and new Cove-
nant. ,
4, The wandering of the patriarchs is not a
mere restless roaming, or an aimless change of
dwelling-places, but under Divine guidance is 8,
discipline of obedience, a proving of faith, and a
type and example for those who seek the abiding
home; and for this reason they do not turn their
eyes backward to the perishable world, and
what they possess, gain, and lose therein;
but forward to the promised and endur-
ing good, whose attainment is certain, be-
cause God has already prepared it for them,
and is no mere transitory good, but has come
into a permanent relation to them, so that God
is not ashamed to be called their God (Matt.
xxii. 31 ff.).
δ. During our pilgrimage to the heavenly
home, trials of our faith do not cease, nay, they
may even be heightened to temptations, if there
seems to arise between the Divine demands and
the Divine promises, and thus, in God Himself, an
antagonism, a contradiction, which threatens
also to divide and rend asunder the believer.
The unity, however, remains preserved on both
sides, and in all respects, if the believer on his
side turns to nothing but the express and clear
Word of God, and confidently leaves it with God,
by virtue of His omnipotence, at all times to evince
Himself as the true and faithful One,
HOMILETICAL AND PRACTICAL.
Strangers on earth, at home in heaven, hence
called to a pilgrimage.—The aspirations of be-
lievers turn not backwards, but forwards.—What
believers have experienced in life, turns to their
benefit in death.—The latest trials are not always
easiest, but along with experience faith has also
increased in power.—God acknowledges those who
acknowledge Him, and leads them to the enduring
city which they are seeking.—He who in the
obedience of faith can give to God what God de-
mands, in him the promises of God will find over-
whelmingly their fulfilment.
SrarKE:—They who acknowledge that their
citizenship is in heaven (Phil. iii. 20) will easily
forget what is behind, and press forward to that
which is before (Phil. iii. 13).—-He who has once
escaped from the vanity of the world must not
allow himself again to be entangled therein;
even to look back is dangerous (Luke ix. 62;
xvii. 82).—Where faith is there is also obedience
to God.—God takes the will of man, where out-
ward hinderances prevent the execution, for the
accomplished deed.—God has free power to
bless and exalt one child of oa father above
another. — Faith must be simple that it
may not too nicely quibble and dispute over
things that appear unreasonable and impossible,
and may assure itself that nothing is lost of all
that is offered to God (Matt. xvi. 25).—Faith
must cling to the truth and omnipotence of God.
Rieger :—Unbelief easily vexes itself in regard
to death, as in regard to all the earlier humilia-
tions of the cross; faith adheres to the word, and
with this passes, as through all preceding strug-
gles, so also through the humiliation of death.—
Faith, through the word, brings near to itself the
promised good, approves the entire arrangement
of God in this respect, and is not vexed and dis-
couraged by delay.—From the tranquillity of
faith springs the willing confession that one is a
stranger; but that in all his action and suffering
he is led on by the hope of reaching his father-
land.—In faith we learn to reconcile things
which seem directly hostile to each other, as
«dying and behold we live.” —The obedience of
Abraham springs not from a capricious self-per-
suasion, or from the power of a heated imagina-
tion; it is the fruit of a reflection and a mature
judgment, which comprehends and sums up all
good in the ways of God.
Haun:—The extent of our self-denial bears
wiiness how deeply the sense of heavenly things
has its, lodgment in the heart.
Hrupner:—Never has the pious man com-
pletely realized on earth the longing of his
heart; he is always hoping for something better.
—The crown of all hopes is the city of God,
where God in the most glorious manner will
dwell among His saints.—Faith makes us strong
to offer up that which is dearest to us.
190 THE EPISTLE TO THE HEBREWS.
Iv.
The example of Isaac, Jacob and Joseph.
Cuaprer XI. 20-22.
20 By faith [also] Tsaac blessed Jacob and Esau concerning things to come. By faith
21 Jacob, when he was a dying [while when dying], blessed both [each of] the sons of
22 Joseph; and worshipped, Jeaning upon the top of his staff. By faith Joseph, when
he died [while dying], made mention of the departing of the children of Israel; and
gave commandment concerning his bones.
1 Ver. 20.—Read atter A. D*., 17, 23, 37, Vulg. It., πίστει καὶ περὶ τῶν μελλόντων.
EXEGETICAL AND CRITICAL.
Ver. 20. Also.—The position of καί forbids
our regarding the present as the mere appending
of a new example of faith from the history of the
Patriarchs. Zither faith is here designated as of
a nature which displays its inward confidence by
the utterance of a blessing, and this in relation to
a thing in the future; in which case the act of
blessing evinces an undoubting faith that the
word will be followed by the actual fulfilment
(Theodoret, Liin.); or the καί, with its empha-
sizing force, introduces the blessing us an act of
faith that even determines the future (Del.). In
both cases περὶ μελλ. is dependent on εὐλογ. To
connect it with πίστει (Peshito, Sykes) would
yield a construction elsewhere without example
in the New Testament, and opposed to the
absolute use of πίστει elsewhere throughout the
chapter.
Ver. 21. Worshipped, leaning, *tc.—In the
Heb. text (Gen. xlvii. 31) it is said, ‘‘he bowed
himself upon the head of his couch” (Knobel),
or, ‘he turned himself about upon his bed,
turning his face to its head” (Hofm., Del.). At
all events, he rendered thanks to God in this way,
as the aged David did in a similar case, 1 Kings
i. 47; while in his discourse with Joseph he had
sat upright on his bed. In his weakness, he
could neither arise nor prostrate himself. Our
author here as elsewhere follows the Sept. with
their pointing, FU (Q/D77 instead of FLD:
and has perhaps designedly brought this passage
into connection with the act of blessing recounted
Gen. xlviii., in order to express the devout frame
of mind in which this blessing was uttered
(Thol.). Perhaps, too, we are to take αὐτοῦ in
the sense of the reflexive αὑτοῦ, and to refer the
term to the pilgrim-staff of Jacob, Gen. xxxii. 10.
The reference of this pronoun to Joseph, as well
as the supplying of τῷ ᾿Ιωσήφ with προσεκύνησεν
(Chrys., Theodor., Theoph., etc.) is discounte-
nanced by the utter absence of any mention of
a staff of honor belonging to Joseph (which in-
deed Thom. Aqu. regards as symbolical of the
cross of Christ, and Joseph as type of the Mes-
siah), as well as by the connection of the passage,
which points to no marks of homage which Jacob,
in fulfilment of Joseph’s dream, may at last have
rendered to him. But the rendering of the Vulg.
et adoravit fastigium virge ejus, followed by Pri-
mas., Cic., Erasm., Calv., Bisp., Reuss, δε, who
regard it as indicating the direction of his homage,
and as acknowledging in act the future greatnesg
of Ephraim, is grammatically inadmissible; fot
ἐπί te nowhere occurs as expressing the object
of προσκυνεῖν.
DOCTRINAL AND ETHICAL.
1. Believers care in the best way not only
for their own future, but also for that of their’
children and remote posterity. Therefore they
bless them, and God hears their prayer.
2. The blessings pronounced by believers are
not mere utterances of pious wishes, but prophe-
cies of the future, and actions which exercise a
determining power upon history. Yet they are not
sorcerers’ utterances which could exercise a
mastery over the will of God, and magically de-
termine the fate of other men. They originate
and exert their influence only on the ground and
in the power of a human will brought into contact
with the will of God. Itis God Himself who fills
and guides the blessing, heart, hand and lips.
8. Faith strengthens and influences even the
weak and dying, so that they look only to God’s
promises, wait in blessing and in prayer clear to
the end, desire, after their decease, to be ga-
thered to their fathers and brought into the land
of promise, and direct toward this all their ar-
rangements.
HOMILETICAL AND PRACTICAL.
They who die in faith think: 1, of the promises
which they have inherited; 2, of the prayers
with which they are to finish their course; 3, of
the benedictions with which they can influence
their posterity.—Faith renders men: 1, equally
potent in life and joyful in death; 2, equally bold
and humble; 8, equally reflective and forecasting.—
The best kind of concern for our posterity.
CHAP. XI. 28-29,
191
Starke :—As the Patriarchs with great in-
dustry transmitted the promises of Christ to their
posterity, so should we be zealous to bring the
Gospel of Christ to posterity.—The saints fre-
quently do, under the direction and guidance of
God, something in which they indeed have a good
purpose, but in respect to which God has deter-
mined something still higher.—It matters little
at the present time where we are buried, pro-
vided only that the soul comes into Abraham’s
bosom; for the earth is every where the Lord’s.
Ps. xxiv. 1.
Rieger :—By the early setting in order of hig
house, Jacob admonishes us of his daily dying,
and of the renewed confession of his earthly pil-
grimage.
: Heusyer :—Even in age, and amidst the great
infirmities of age, Jacob was strong in his faith
in the sure purpose and counsel of God.—The
desire of Joseph to have his bones buried with
his forefathers, indicates faith in a perpetual
i ae among believers through the pewer
of God.
Vv.
The example of Moses.
Cuapterr XI. 23-29,
28 By faith Moses, when he was born, was hid three months of [by] his parents, be-
cause they saw he was a proper child [that the child was beautiful]; and they were
24 not afraid of the king’s commandment. By faith Moses, when he was come to years
25 refused to be called the son of Pharaoh’s daughter ; Choosing rather to suffer affiiction
with the people of God, than to enjoy the pleasures of sin for a season [to have a
26 transient enjoyment from sin]; Esteeming the reproach of Christ greater riches
than the treasures in Egypt;' for he had respect [for he was looking away] unto the
27 recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the
28 king; for he endured as seeing him who is invisible. Through faith he kept [he has
celebrated] the Passover, and the sprinkling:of blood, Jest [in order that] he that de-
29 stroyed? the first-born should [may not] touch them. By faith they passed through
the Red Sea, as by dry land ;* which the Egyptians assaying to do, were drowned.
1 Ver. 26.—Instead of τῶν ἐν Αἰγύπτῳ read after Sin. D. K. L., 31, 44, 46, τῶν Αἰγύπτον.
2 Ver. 28.—The more correct orthography is ὀλεθρεύων after A. D. E., instead of ὀλοθρεύων.
8 Ver. 29.—After ξηρᾶς we are to add γῆς after Sin. A. D*, B., 17, 31, 47. ᾿
[Ver. 28.---γενηθείς, on being born—when he was born.—eldov ἀστεῖον τὸ παιδίον, they saw the child (to be) fair, comely ;
ἀστεῖον, predicate.
Ver. 24.—péyas γενόμενος, on becoming large, on being grown up.—Ovyarpos, of a daughter, without the Art.
Ver. 25.—mpockatpov ἁμαρτίας ἀπόλαυσιν, a temporary enjoyment from sin; ἁμαρτίας being here not the Gen. object.,
denoting sin as that which is enjoyed, but Gen. subject., denoting sin as conferring the enjoyment, or that from which the:
enjoyment comes. Here, as at ch. iii., the sin of apostasy. So Bl., Del., and Moll. Alf. denies, and makes it the Gen. obj;
but unnecessarily, and with much | ss f-rce in the train of thought of the Epistle.
Ver. 26.---ἀπέβλεπεν, he was looking away, as ἀφορῶντες, “so as to be waiting for it, or by regard for it determined or:
strengthened in a course of action” (Β].), xii. 2.---μισθαποδοσίαν, the rendering of the reward (ii. 2).
Ver. 21.---κατέλιπεν (κατά, intensive), abandoned, forsook.—rov adpatov—opwr, seeing the unseen, scil., perhaps βασιλεα;:
@ paronomasia, as Rom. i. 20, τὰ ἀόρατα---καθορᾶται. i
Ver, 28.---Πεποίηκεν, he has made ; either instituted, or, in conformity with the common use of the word in such con~
nections, celebrated. The Perf. indicates it as a thing standing recorded in history as done (ver. 17, προσενήνοχεν).---τὴν πρόσ-
χυσιν, not strictly the sprinkling, but the pouring on (Angtessung) of blood. ᾿ “4
Ver. 29.—ijs πεῖραν λαβόντες, of which, scil., either γῆς or θαλάσσης. The former preferred by Kuin., Bohm., Klee,.
Del; the latter by BI., Liin., Alf. Moll does not decide, but apparently inclines to γῆς.--κατεπόθησαν, were drunk up,,
swallowed up, drowned.—K.].
Ver. 24. Come to years (become large):
μέγας yevduevoc.—Schultz and Bretschn. refer
the μέγας to worldly power and honor; but the
contrast is between the child and the grown up
man, who has reached the period of independent.
choice and decision.
Ver. 25. To have enjoyment from sin..
—The ἁμαρτίας ἀπόλαυσις is not the enjoyment of:
sin (Theoph. Schlicht, Liin., Alf., e¢e.), but the’
enjoyment to which sin opens the way ; for this
enjoyment, indicated as for a season, stands in:
EXEGETICAL AND CRITICAL.
Ver. 28. Inasmuch as οἱ πατέρες in Greek
sometimes has the same signification as οἱ γονεῖς
(examples in Wets. and Del.), and the mother of
Moses is expressly mentioned in the original, we
must refer the term to Jochebed and Amram, and
not (with Beng., Menk., Stier, and others,) put
in place of the mother of Moses, her father, Ko-
hath.
δῦ
192
THE EPISTLE TO THE HEBREWS.
the same relation to apostasy from God and from
His people (as that ἁμαρτία which we are to
shun mentioned, ch. iii. 13; x. 26), as the suffer-
ing of affliction bears to fellowship with the
covenant people of God.
Ver. 26. The reproach of Christ.—Liin.
understands by the ὀνειδισμὸς τοῦ χριστοῦ, the re-
proach which Christ bore; Ebr. (after the older
interpp.), the reproach for the sake of Christ
which Moses endured by virtue of his hope in
the Messiah; Bl., Del., and others, correctly,
the reproach which Christ had to endure in His
own person, and has to endure in His members.
The author’s warrant for ascribing to Moses a
participation in this reproach is found by Hofm.
in the typical connection, by virtue of which,
the Old Testament people of God bear in them-
selves the impress of Christ, inasmuch as Christ
is He whom the Old Testament history, in ad-
vance, represents, and whom the Old Testament
Word promises. Stier finds this warrant in the
mystical unity of Christ and His church; De
W. and Thol., in the pre-existent presence of
Christ as the Logos, in the Old Testament
Israel (1 Cor. x. 4; 1 Pet. i. 10 ff.); Baume.,
(Theol. comm. on the Pent.) citing the authority of
Augustine, in that preparation for Christ’s ap-
pearance in the flesh which runs through the
entire history of Israel. Delitzsch unites the
various explanations, and says: ‘¢The reproach
of Christ is, to our author, the reproach of the
Christ who was present as Logos in His people
-made one with Him, and there typically announc-
ing His incarnation which was yet to take place.”
Ver. 27. Forsook Egypt.—aAll the Greek
‘and Latin intpp., except Nich. Lyra, refer this
to the flight of Moses to Midian, Ex. ii. 15; but
since, in that case, the flight was occasioned by
fear of the king’s wrath (vy. 14), but here, on the
eontrary, is ascribed to Moses’ fearlessness, very
weighty interpreters since Lyra (as Calv.,
Sehlicht., Grot., Calov, Béhme, BI., etc., and
recently Ebr. and Bisp.) have referred it to the
Exodus of Moses with the collected people.
Justly, however, Zeger, Calmet, Bengel, De
‘Wette, Tholuck, Liinemann, Delitzsch, and others,
have adhered to the earlier view. In favor of
this is the succession of events here recounted;
the expression κατέλιπεν, abandoned, forsook,
whieh, indeed, might possibly be referred to the
Exodus, (Josepu., Anti, 11. 16, 2), but in the
present connection points to something person-
ally, and exclusively pertaining to Moses; and
finally, the circumstance that the Exodus (Ex.
xii. 31) took place with the consent of Pharaoh.
Nor is it necessary to the solution of the above
mentioned contradiction, to assume, with De
Wette, a decided failure of memory on the part
of the author, or, with Liin., to distinguish a
fear, taken objectively, from fearlessness as a
purely subjective emotion. We might ask, with
Tholuck, could not the author, without forgetting
the fear inspired in Moses by the first rumor of
the king’s wrath, wish to express that his faith
had nevertheless overcome that fear? or we can
say, with Del., that he, the son of Pharaoh’s
daughter, quitted Egypt without consulting the
king; that he did this without fearing the height-
ened wrath which he incurred by this voluntary
sundering of'his ‘relation to the Egyptian court.
Both interpreters appeal in support of their
view to the reason stated in the following clause,
“che endured, etc.” — [It seems to me that this is
a case in which it is equally gratuitous to sup-
pose, with De Wette, a failure in the author’s
memory; and, with Alford and others, to feel
any serious difficulty in the explanation. Look-
ing at the withdrawal of Moses from Egypt,
it seems to me that one might, with nearly
equal truth, say that he left ‘‘fearing,”’ or, ‘not
fearing” the wrath of the king; and that which
one would be likely to say would depend simply
on his point of view and immediate purpose in
recurring to the event. That, in his earlier
withdrawal, Moses did fear the wrath of the
king is certain, and this was the immediate oc-
casion of his jlight as such. But, on the other
hand, that his entire course at this time, alike
in the act which occasioned his flight, and his
general choice and state of mind, arose above
considerations of fear, and were determined by
a practical defiance of the wrath of the king, is
equally certain. According, therefore, as the
writer had his mind on the one or the other of
these facts, the passing fear that dictated the
flight, or the higher courage and trust in God
which prevented that fear from being ccntrol-
ling, and which, in fact, led him to provoke the
wrath of the king, he might use one representa-
tion or the other. Here it better suits his pur-
pose to present the spiritual fearlessness which
dictated his whole course of conduct, in connec-
tion with its ground, viz: his faith in Him who is
unseen. I think that βασιλέα is to be understood
with τὸν ἀόρατον. The author puts the unseen hea-
venly King, whom Moses saw with the vision of his
faith, over against the seen king, at whom, with-
out this vision, he would have trembled.—K.].
He endured.—It is grammatically unal-
lowable to make (with Luth., Beng., Schultz,
Paul., Ebr.) τὸν ἀόρατον dependent on ἐκαρτέρησεν.
For the transitive signification of this verb is not
to adhere to something, but to endure something,
e.g-: hunger and thirst. Here the intransitive
signification alone is possible.
Ver. 28. Hath celebrated the Passover.
—Since ποιεῖν uniformly appears along with
φαγεῖν τὸ πάσχα, only of the celebration of the
Passover (Ex. ix.; Ex. xii. 48; Num. ix. 2; Josh.
v. 10; Matt. xxvi. 18), the assumption that here
the significations of founding and celebrating are
united (Béhm., BL, Liin.), is not merely uncer-
tain (De W.), but false: ‘‘yet the perfect πεποί-
nkev may suggest the idea that the Egyptian
passover, which stands before us as an accom-
plished fact, has become the foundation for the
ae of the Passover in subsequent times”
el.).
Destroyer, etc.—The Heb. Mnwpn
==destruction, the Sept. translates by ὁ ὁλεθρεύ-
ὧν, and certainly (as Asaph, Ps. lxxviii., 49) con-
ceives as an angelic minister of divine justice
pane 1 Chron. xxi. 12,15; 2 Chron. xxxii. 21;
ir, xlviii. 21; 1 Cor. x. 10). It is grammati-
cally impossible to connect τὰ πρωτότοκα with ϑίγῃ
(Klee, Paul., Ebr.). This verb governs the
Gen. (here αὐτῶν and τὰ πρωτότοκα is dependent
on ὁ dAcMpebuv. Of course, in the connection
“their first-born,” is readily understood to refer
CHAP. XI. 80-40.
193
to the first-born of the Israelites, though the lat-
ter are not expressly named.
Ver. 29. Of which the Egyptians mak-
ing trial.—The relative ἧς can be equally well
referred to the ‘dry land”’ immediately preced-
ing (Bohm., Kuin., Klee, Del.), or to the “Red
Sea.” Πεῖράν τινος λαμβάνειν may mean to make
trial of something,. or, to make an attempt at
something, as here and συ. 86.
DOCTRINAL AND ETHICAL.
1. When we believe that God has special pur-
poses regarding a man, we not merely hope for
his preservation, but we acquire courage in οοὔ-
perating for his deliverance; and we rely on
God’s assistance in deeds of daring, and amidst
circumstances of peril.
2. Worldly greatness, honor, power, and plea-
sure, have, indeed, a splendid appearance, and
exercise a power of temptation by which many are
led astray; but the believer recognizes the per-
ishable and dangerous character of these posses-
sions and enjoyments. He looks to the future,
the divine judgment, and the recompense of reward ;
and allows himself to be influenced neither by
the allurements nor by the threats of the world ;
is seduced neither by the fear nor the favor of
man, but remains steadfast in his vocation,
having God before his eyes and in his heart.
8. The power to deliver and to destroy, lies not
in outward things and events, but, on the one
hand, in the favor and in the wrath of God, who
employs them as means and instruments; on the
other, in the faith and the unbelief of men, who
use these means for salvation, or abuse them to
their ruin.
HOMILETICAL AND PRACTICAL.
Faith looks to the purposes of God regarding
the children of men, and to the means of their
accomplishment.—The believer fears neither to
encounter the wrath of men, nor to endure the
reproach of Christ.—That which brings salvation
to the believer, brings the unbeliever to destruc-
tion.—The believer looks, 1, not ipon the out-
ward appearance, but upon the inward form; 2,
not upon perishable riches, but upon the eternal
possessions; 3, not upon the visible world, but
upon the invisible God.
Srarke:—The world abuses in many ways
the. outward form and condition of men; but
God frequently employs them as 8 means or occa-
sion for great good. To many a one they serve as
a means of trial.—Governments are in God’s
stead, and are to be honored; but when they
give ungodly commands, these are to be given
to the winds, Acts v. 29.—The friendship of God
and the world cannot be enjoyed together (Jas.
iv. 4).—The temporal afflictions of the pious are
followed by eternal joy; the temporal joy of the
ungodly by eternal affliction; consider well to
which thou wilt devote thyself.—In sufferings
and afflictions we must look to the gracious re-
ward in heaven; this can alleviate and sweeten
all (Ps. xciv. 19).—To be despised and perse-
cuted for Christ’s sake, is an honor and a token
of our attaining to the heavenly glory (Matth.
v. 11, 12).—Let the enemy continue to rage; he
cannot overpass the limits which God has fixed.
When God chooses to bear with him no longer, He
strikes him to the ground (Isa. xli. 10; xliii. 16,
17; li. 9, 10).
Rieger:—O how many of our natural im-
pulses lack that right direction which faith would
give to them! how often do we yield ourselves
and our children to the disposal of men, and
faith should strengthen us to yield them up at
the good pleasure of God!—Faith frequently
receives guidance and direction from the visible;
but it transforms the visible not into food for
vanity, but into nourishment for its trust.—One
may, even outof the delicate and beautiful,
weave subtle snares for his own children, and
for the innocence of others.—Faith and foolhar-
diness are widely separated from each other.—
Faith admits the judicious employment of all
means of security.
Hevspner:—Fellowship with the people of
God leads to suffering, but apostasy brings after
temporal gain eternal shame.—Faith is the spi-
ritual eye which recognizes the nothingness of
earthly treasures, and the value of the heavenly.—
Faith at once foregoes and preserves.
Burcexwarpt (Ohly, 1862, II. 2):—The be-
lieving spirit of the Christian: 1. In its nature;
it regards the reproach of Christ, spurned and
contemned Christianity, more highly than, a,
earthly life, ver. 28; ὃ, worldly honor, ver. 24;
6, sinful pleasure, ver. 25; d, temporal riches,
ver. 26. 2. In its reward: a, it brings out of
Egypt, the house of bondage of sin, ver. 27; ὁ,
secures against temporal death by the blood of
Christ, ver. 28; c, goes confidently through
death into the heavenly Canaan, ver. 29.
VI.'
Examples from the conquest of Canaan to the time of the Maccabees.
Cuapter XI. 30-40.
80
81 days.
32 beyed], when she had received [after receiving] the spies with peace.
By faith the walls of Jericho fell down,’ after they were compassed about [for] seven
By faith the harlot Rahab perished not with them that believed not [diso-
And what
194 THE EPISTLE TO THE HEBREWS.
shall I more say [what do I say further]? for the time would [will] fail me to tel!
[while recounting, διηγούμενον] of Gideon, and of Barak, and of Samson, and of Jeph-
thah [of Gideon, Barak, Samson, Jephthab] ;? 9f David also, and [both of David and]
Samuel, and of the prophets: Who through faith subdued kingdoms, wrought right-
eousness, obtained promises, stopped the mouths of lions, Quenched the violence of
fire, escaped the edge of the sword,’ out of weakness were made strong, waxed valiant
in fight [became mighty in war], turned to flight the armies of the aliens [foreigners].
Women received their dead raised to life again [or from a resurrection, ἐξ ἀναστάσεως]:
and others were tortured [on the rack], not accepting deliverance, that they might
obtain a better resurrection. And others had trial of cruel mockings and scourgings,
yea, moreover [and still further] of bonds and imprisonment: They were stoned, they
were sawn asunder, were tempted [or were burnt]‘, were slain with the sword: they
wandered about in sheepskins and goatskins, being destitute, afflicted, tormented
[outraged]; Of whom the world was not worthy: they wandered [wandering] in’
deserts and in mountains, and in dens and caves [caves and holes] of the earth. And
these all, having obtained a good report through faith, received not the promise :*
God having provided some better thing for us, that they without us should [might]
not be made perfect.
33
34
35
36
37
38
39
40
1 Ver. 30.—érecay is to be read, after Sin. A. D*., 17, 23, 31, instead of ἔπεσε.
2 [Ver. 32.—Moll follows Tisch. and Lachm. in omitting the καί connecting Gideon, Barak, etc., reading Gideon, Barak,
Samson, Jephthah.—K.]. ᾿
3 Ver. 34.—Instead of μαχαίρας, Lachm. and Tisch., ed. 7, read μαχαίρης after A. D., as in ver. 57 after D+. In both cases
the reading is supported by Sin. So also the reading ἐδνναμώθησαν, received by Lachm and Tisch. instead of the Rec. éveduy
which in Sin. is only from a second hand.
4 Ver. 37.—Instead of éretpacOnoav—tentati sent (Vulg. Ambros.), Luth. reads 1530, ἐπάρθησαν, were pierced through.
The majority, following Erasmus, conjecture, inasmuch as πειρᾷν cannot be made—torture, an old error of the copyist, and
introduce a word indicating death by jire, best ἐπρήσθησαν. In the Sin. this word follows the one given above [rather in
Sin. the word is ἐπρίσηιαν].
5 Ver. 38.—The reading ἐπ ἐρημίαις of Sin. A., 71, 73, 118, received by Lachm. and Tisch., ed. VIL., appears to be an error
of the copyist. The Rec. ἐν ἐρημ. is sustained by Ὁ. K. Καὶ. L.
6 Ver. 39.—Lachm. reads the plur., τὰς ἐπαγγελίας, after A. 80.
(Ver. 30.---ἐπὶ ἑπτὰ ἡμέρας, for seven days. ΠΈΡΥ
Ver. 31.—rois ἀπειθήσασιν, with them that disobeyed, not ἀπιστήσασιν, disbelieved.
Ver. 82.—ri ἔτι λέγω, what do Isuy further, διηγούμενον, recounting narration, ᾿
. 94,--ἰγενήθησαν ἰσχυροὶ ἐν πολέμῳ, became mighty τη war.—addotpiwy, belonging to other lands, foreigners.
Ver. 35.—eé ἀναστάσεως, from or out of a resurrection.—K]}.
purpose would suggest the introduction of Jeph-
thah, who besides is placed after Samson, into
a ee the second group? Rather according to lect. rec.,
Ver. 30. For seven days.—'Eri, of duration
of time, as Luke iv. 25; Acts xiii. 81; xix. 10.
Πίστει is not to be connected with κυκλωθέντα
Grot.), and this latter does not mean beleaguered
Schultz and others).
Harlot.—Jac. Cappell. and others, following
the Chaldee paraphrase, erroneously translate
ἡ πόρνη, the hostess; others, with Braun, explain
the word, the idolatress. It is taken from the
history, Josh. ii. 2; vi. 17ff. Her faith consisted
in her strong practical confidence (Jas. ii. 25) in
the victory of the Israelites, because their God
was the omnipotent God (Josh. ii. 9). His mira-
cles had not remained unknown also to the re-
maining inhabitants of Jericho (Josh. ii. 10), but
they, making but small account of these, at-
tempted to withstand the people of God (Josh. vi.
1).
ee 82. Gideon, etc.—The order of succes-
sion is not chronological. But the author does
not design such an enumeration, and he has
scarcely had in mind any particular mode of-
grouping. Del., indeed, assumes three groups,
of which the two first consisted of three persons
each, and thinks that the author in the first
group names Gideon as the greater hero of faith,
before Barak, and in the second names Samuel
after David, that he may attach to him the third
group, viz., that of the prophets. But what
authorizes such a triple division? And what
followed by Del., only Barak and Samson are
more closely united by re καί, as also David
and Samuel, while between Gideon and Barak
there is no connective particle. In like manner
there is none between Jephthah and David, but
before Jephthah, as before the prophets, is placed
the simple καί. Liin. starts from the fact that
David and Samuel are in all the MSS. connected
by τε καί, and concludes from this that the pre-
ceding names were originally arranged in pairs.
In that case the chronological objection would
disappear, inasmuch as each new pair makes a
new stage of historical progress, while in the
successive pairs, the naming of the later before
the earlier, is justified on rhetorical grounds, as
bringing together the names of those who were
coincident in time. But this ingenious conjecture
rests on a combination of different readings, re-
taining the Rec. under the two modifications of
placing (with D*.) καί before Barak, and (with
A., 17, Vulg., Copt., Arm., and many Fathers)
striking out re καί before Samson. The καί be-
fore Jephthah is rejected, although found in D.
E. K. L., nearly all the minuse., Chrys., Theo-
doret, Damasc., etc. Lachm. and Tisch., are consis-
tent in striking out all the particles except the
unquestionable re καί before, and καί after Samuel
This has also the authority of Sin.
Ver. 83. Who subdued kingdoms.—The
οἵ, who, refers not to the prophets, but to all the
‘CHAP. XI. 30-40.
195
previously named persons, who, however, are
merely adduced as examples, so that we are not
to ask, in each individual one of the following
statements, what person the author had specially
in view. Many of the deeds and sufferings
belong to persons who are not even particularly
cited, but point us in general to the historical
books of the Old Testament, from which the per-
sons named are selected by way of example.
The meaning, ‘obtain by conflict” (Béhme), can
scarcely be established for καταγωνίζεσθαι [rather
contending down, wrestling down==subduing.—K. ].
Wrought righteousness.—’Epyat. δικ. ig
hardly used in the purely ethical sense (Theodo-
ret, Erasm., Schlicht., Grot., ete.), but refers to
the acts and influence connected with the office
of Judges, Kings and Prophets, 1 Sam. xii, 4;
2 Sam. viii. 15; 1 Chron. xv. 14; 2 Chron. ix. 8,
Obtained promises. —Beng., BL, Ebr.,
etc., follow Chrys., Primas., Theodoret, in under-
standing God’s words of promise, and this not
mainly His individual, but His Messianic pro-
mises. But the common reference of the words
to the sutMtance of the promises, better suits the
connection ; for if the believers failed to live to
witness the promised salvation, ver. 39, yet they
at least realized the fulfilment of special as-
surances. The plur. employed without the arti-
cle, favors this view.
Stopped the mouths of lions, etc.—We
might refer this to Samson and David, but the lan-
guage points rather to Daniel, vi. 18-23; as also
the following example (by force of faith quenched
the force of fire) is drawn from Daniel iii., or 1
Maccabees ii. 59. Perhaps the following exam-
ples point also to events belonging to the times of
the Maccabees, although they have their parallel
in the earlier period, e.g., 1 Kings xix.; 2 Kings
vi. and xx.; Jud. xvi. 28; Ps. xviii. 30. The
word παρεμβολή, signifying not merely an encamp-
ment, but an army in battle array, is among the
favorite expressions of the First Book of Macca-
bees (Grimm at 1 Mace. iii. 3). This, however,
decides nothing, since the word has the same
signification also, Judg. iv. 16; vii. 14, and the
discourse immediately returns to 1 Kings xvii.,
and to 2 Kings iv., by the mention of the women
who received back their dead, ἐξ ἀναστάσεως, 7. 6.,
either by resurrection (Béhm., BL., Liin., ete.) or
from a resurrection—as raised again to life.
These examples from the life of the woman of
Sarepta and of the Shunamite, lead, however,
again, immediately, to the martyrdom of Eleazer
(2 Mace. vi. 18ff.), and of the seven brothers,
along with their mother (2 Mace. vii.). The
τύμπανον is regarded as an engine of torture in
the form of a wheel, upon which the tortured
person was stretched out like the skin of a ket-
tle-drum, and frequently beaten to death. The
better resurrection (κρείττονος ἀναστάσεως) is re-
garded by Gc. and Theoph. (by the latter hesi-
tatingly) as contrasted with the resurrection of
the ungodly to judgment (Dan. xii. 2); by Chrys.,
Beng., Béhm., Bl., De W., Ebr. and others, on
the contrary, as in antithesis with ἐξ ἀναστάσεως,
standing at the beginning of the verse; while
Gerh., Win., Thol., Liin., efe., more naturally
[Alford says ‘‘strangely’’] place it in contrast
with the previously mentioned ἀπολήτρωσις (de-
liverance) from their tortures, which was prof-
fered them.
Ver. 86, And others experienced mock-
ings and scourgings, ete.—Scourgings (μάσ-
teyec) and mockings (ἐμπαιγμοί) are spoken of,
the former at 2 Macc. vii. 1, the latter at id, vii.
7,10. We may presume with certainty, therefore,
that these examples of suffering are suggested
by the narratives there recorded, although the
ἕτεροι δέ, immediately proceeds to introduce
other, though kindred examples, among which
we may doubtless recognize allusions to the
mockeries heaped upon Elisha and Jeremiah.
For not only is the stoning immediately men-
tioned which slew Zachariah, 2 Chron. xxiv. 20,
and the sawing asunder, which according to
Jewish tradition, fell to the lot of Isaiah, but
previously to these, bonds and imprisonment,
which may be referred to Hannai (2Chron. xvi.
10), Micah and Jeremiah, which are connected
back by ἔτι dé, with the mockings and scourgings,
as if rising upon and transcending them. And
the slaying by the edge of the sword, if not re-
ferring especially to the prophet Uriah, who was
80 executed by Jehoiachim (Jer. xxvi. 23), yet
certainly must refer to the numerous executions
of prophets in the kingdom of Israel (1 Kings
xix. 10).—The goat skins, commonly black, ex-
pressed still more than the usually white sheep
skins, the feelings and the condition of the pro-
phets, who (2 Kings i. 8) are called “hairy
men.” :
Ver. 39. And all these received not the
promise, etc.—This sentence refers not merely
to the persons mentioned from ver. 85 (Schlicht.,
Storr), but to the whole body collectively (alike
named and unnamed) of those whose faith hag
procured for them the good report which they
have in the Old Testament. The participial clause
must be resolved by although, not by since; for,
in the connection, the sense of the clause cannot
be that the ancients did not receive the promise
because the faith which, in its nature, appertains
to the future and the invisible, did not procure
for them their good report. The statement,
rather, is, that, notwithstanding the glory which
they derived from their faith, they still did not
obtain the promise. The singular τὴν ἐπαγγελίαν
shows that the author is speaking not of special
and individual promises, and which in fact have
not remained unfulfilled, but of the fulfilment of
the promise as such, i. e., the Messianic promise,
which in the connection is determined still more
definitely than the promise of the ‘eternal inhe-
ritance,” ch. ix. 15, as that whose attainment
presupposes the τελείωσις.
Ver. 40. God having provided some-
thing better for us.—The reason of the fact
just mentioned, is God’s gracious regard for us,
which has led Him to adopt such an arrange-
ment, that the actual receiving of the promise is
accorded to us, if we abide in the faith, while
yet those fathers who are eulogized for their
faith, are not excluded, but attain in like manner
the τελείωσις, only not without us, as would have
been the case if their faith had been immediately
rewarded with the promised good, and-no interval
had come in between the faith and the attain-
ment. Since, then, the τελείωσις still, also,
awaits us, and will be attained only at the second
coming of Christ, we are, on the one hand, on a
level with the fathers; and, notwithstanding our
196
THE EPISTLE TO THE HEBREWS.
~
faith, have, like them, to submit to a period of
waiting, which also gives ample scope for Chris-
tian endurance—while thus their life of faith can
furnish us a comforting and stimulating exam-
ple—and on the other a better thing (κρεῖττόν τι)
has been provided for us. The fulfilment of the
Messianic promise has, with the appearance of
Jesus Christ and His entrance into the heavenly
All-holy, become matter of historical fact, so that
the prophecy of Jeremiah is fulfilled ch. viii. 6
ff.; x. 15 ff. Even Abraham ἐπέτυχεν τῆς émay-
γελίας, ch. vi. 15 ff., and the ἔσχατον τῶν juepov
(i. 1), and the συντέλεια τῶν αἰώνων (ix. 26), lies
already behind us. We have lived to behold the
final revelation of God in Jesus Christ, and
hence the Lord pronounces His disciples blessed,
and declares them privileged above the prophets
and kings of the Old Testament, Matth. xiii. 17.
Thus has something better been imparted to us
than to them, comp. ch. ii. 8 ff. This reference
of the κρεῖττον to the nobler boon bestowed on us
than was accorded to the ancients, harmonizes
better with the language ch. vii. 19; viii. 6, and
with the general scope of the Epistle, than the
explanation: ‘Something better, then, would
have fallen to our lot, if they had received the
Jjinal fulfilment of the promise.” The connect-
ing thought would then be, that in such a case
we should not have been born, inasmuch as the end
of the world would have arrived, and with it
that state of perfection in which is neither mar-
rying nor giving in marriage, Matt. xxi. 30.
DOCTRINAL AND ETHICAL.
1. The greatest and most important victories
are not gained by the might of armies, nor even
by mere patriotic heroism, but by the power of
the Omnipotent God who, beyond their prayers
and their comprehension, assists those who, in
undoubting faith, adapt themselves to His ar-
rangements, and employ the means which He
points out to them.
2. Faith triumphs not merely over visible op-
ponents and adversaries; it gives us victory also
over spiritual foes, and makes those who were once
sinners, associates and helpers of the servants of God,
for which again God, to whom they have given
honor, becomes to them a tower and shield, and
bestows upon them grace unto salvation.
3. Faith, however, shows its beauty, power,
and greatness, not barely in that which it accom-
plishes, overthrows, and attains, but also in that
which it sustains, endures, and sacrifices. And in
this, women are not inferior to men, but give them
not unfrequently an inspiring example.
4. The life of believers in the world is a per-
petual conflict with the world, whose SEVERITY
evinces itself as clearly in their deportment as in
their destinies. But the conflict is lightened by
the fact that the inestimable worth of believers
always shines forth more conspicuous and tri-
umphant alike in their voluntary privations and
sacrifices, and amidst violent oppressions and
spoliations, while the world, on the contrary, by
its denial, contempt, and rejection of those who,
in the sight of God, are more highly esteemed
than the whole world, condemns, punishes, and
impoverishes itself.
5. The final goal to which God conducts be-
lievers, is perfection in Christ; and this embracea
the entire person, includes thus the resurrection
and glorification of the body, and pre-supposes,
therefore, the second coming of Christ. Jt thus,
therefore, equally awaits us as the members of the
Old Covenant who fell asleep in faith, with
whom we have in common the interval of waiting,
trials of our faith, and sufferings for the sake of
faith, so that they are, to us, examples and pat-
terns in the various matters with which they have
to do. or at the same time with them shall we
attain this final and comprehensive perfection,
and come to the common enjoyment of the same
blessedness. Thus the prerogative which we
have enjoyed, in that the first appearance of
Christ was not, with us, a matter of expectation,
but of realization, binds us to all the greater
humility, thankfulness, and fidelity, by how
much the more clearly we discern in this ar-
rangement the grace of God, taking thought for
our salvation.
HOMILETICAL AND PRACTI@AL.
The like state of mind, the like goal, and the
like destiny of the believers of all ages. —The re-
lation of the believers to the world and to God.—
The enemies, conflicts, and victories of faith.— Dis-
honored in the world, honored with God.—The
transformation produced by faith.—The certain
JSulfilment of the promises of God: 1, in its
means; 2, in its conditions ; 8, in its stages.
Srarke:—lIle who dwells in heaven must as-
suredly laugh at those who defiantly trust to
walls and ramparts.—In like manner, as at the
sound of the trumpet and battle-cry of Israel,
the walls of the ungodly city of Jericho fell, thus
shall the trumpet voice of the Gospel overthrow
the kingdom of anti-christ, Rev. xviii. 2.—Sin
separates from God; but repentance conducts to
God (Isa. lix. 2; Jer. iii. 1).—G@ood works must
be judged not according to the appearance, but
according to their ground and internal charac-
ter.—The Holy Scripture is so rich in beautiful
and memorable histories and examples, that we
have no need of the fabulous inventions of the
monks, but enough for our right instruction in
the word of God.—Oh God! how rich art Thou
even in the gifts and treasures which Thou hast
deposited in Thy saints !—Faith is stronger than
powder and lead, than arrow, sword, and weapon
of war. It can overcome even the devil himself,
and quench his fiery darts (Eph. vi. 16).—Rather
should we endure a violent death, than aposta-
tize from the true religion.—The host of sacred
martyrs is very comforting to all the suffering
bearers of the cross; for we are no better than
our fathers (1 Kings xix. 4). O Thou God that
hidest Thyself! Thou leavest Thy children here
to suffering and oppression, that they may have
life and refreshment forever (Rev. xii. 12),.—
Much distress, trouble and misery upon earth;
yet the sufferings of this present time are of no
account beside the glory which shall be revealed
inus (Rom. viii. 18).—O how are we put to shame
who live under the New Covenant by the heroes
of faith who lived under the Old.—Steadfastness
in true religion under great affliction, is a proof
of true faith in Christ.
CHAP. XII. 1-3.
197
Riscen:—Unbelief is always hatching dis-
trust. ‘Surely there is no remedy; in great
public calamities must all fare alike.” But faith
trusts God in all ways.—God, in His economy
and arrangement of times, has graciously cared
for all. Even to the ancients He has vouchsafed,
in their time, sufficient evidence for faith.
Haun:—The world speedily forgets the deeds
of its heroes, however much it may wish to per-
petuate them; but God bears testimony to His
own. This is genuine, and will remain.—If we
can do no very great deed in our time, it is
enough if we exercise victorious faith in endu-
rance, aS this is the task assigned to our time
(Bet xiii.).—Even trivial acts, if they spring
rom faith, are highly esteemed of God.
_ Heubner :—Faith overcomes the world.—The
richness of the Holy Scripture in instructive ex-
amples. The richness of the gifts that God has
deposited in the saints.—The hidden value of the
righteous is manifest in the sight of God.—The
Christian should be exalted above the world, but
the world should learn to be worthy of the godly.
—How often do innocence and truth have to con-
ceal and withdraw themselves. He, who shall yet
dwell in the eternal mansions, now often wanders
without a shelter.—Many pious men fail to live to,
see the fulfilment of their desires; but their sal-
Vation will not fail.—Heaven unites all.
FOURTH
SECTION.
A COMPREHENSIVE APPEAL, BASED ON THE PRECEDING RETROSPECT.
I.
In possession of such examples, and looking away to Jesus Himself, the readers must maintain,
with steadfastness, the struggle that awaits them.
Cuapter XII. 1-3.
Wherefore, seeing we also are [let also us, being] compassed about with so great a
cloud of witnesses, let us [om. let us] lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience [steadfastness] the race [contest, ἀγῶνα]
2 that is set before us, Looking [away] unto Jesus the author [Leader] and finisher [Per-
fecter] of our faith; who for the joy that was set before him endured the [a] cross, de-
spising the shame [making light of shame], and is set down [hath sat down]? at the
3 right hand of the throne of God. For consider him that [hath] endured such contra-
diction of [ὑπό, by, from] sinners against himself,? lest ye [in order that ye may not] be
wearied and faint [ἐχλυόμενοι, relaxing, fainting] in your minds.
1 Ver. 2.—The Perf. κεκάθικεν has the sanction of all the uncials and most of the minusc., as against the Rec. ἐκάθισεν.
[The Eng. ver. correctly, as to the sense, ἐξ set down).
2 Ver. 3.—The reading εἰς ἑαυτόν (instead of εἰς αὑτόν or eis αὑτόν, which is found in D¥***, K. L., and nearly all the
minusc., is directly sustained by A.and the Vulg.; indirectly by the senseless plurals, εἰς ἑαυτούς, in D*. E*., Pesh. and Sin.
er. 1.- -Τοιγαροῦν, therefore, weighty und impressive in classical Greek; rou probably for τῷ, by this, γάρ, for, οὖν,
then, now; the whole=/for by this now, hence, therefore.—xai ἡμεῖς, let also us; ἡμεῖς, emphatic; in EB. V., the emphasis
partly given in the “ we also.”—rogodrop, etc.. having so great a crowd of witnesses encompassing us, scil., like the spectators
in the stadium, but μάρτυρες, having probably a double reference to their character as spectators, and as witnesses to
the faith. The Greek word, like the English, has both meanings, and probably for the same reason, viz., that a witness
must naturally have been a beholder of that to which he witnesses.—doyxov, bulk, weight, unnatural swelling or protube-
rance; and may refer primarily to unnatural bulk of the body itself; then to extraneous burdens.—ev7epiotarov, probably
easily placing itself around, easily besetting. —&' ὑπομονῆς, by means of steadfastness, through, in the midst of, stead fustness,
hence taken adverbially, steadfastly, perseveringly. ᾿ ΜΕΝ ἢ :
Ver. 2.--ἀφορῶντες, looking away, ἀρχηγόν. file-leader, captain (chap. ii. 10), τελειωτήν, penfecter.—avri, over against, in
return for, in exchange for, hence here, in consideration of. —iméeuewev σταυρόν, ured ἃ cross.—aigxivys καταφρονήσας,
making light of shame, not specifically, the shame of the cross, but shame taken abstractly.—xexd@cxev, has sat down, and
still holds his seat. " =
Ver. 3.—avadoyicacde, not adequately rendered by English, consider (which is used elsewhere for κατανοῶ, εἶπον, and
difficult to express in English; think over analogously, or by way of comparison; BENG.: “comparatione instituta coyttate ;
τὸν ὑπομεμενηκότα, him who hath endured (Perf.); not merely suffered (πάσχειν), but stood under, abided.—rais ψυχ.
ἰκλυόμενοι. fainting in your souls.—K.].
with the preceding Ο. Τ΄. examples the follow-
| ing exhortation to like conduct: the exhortation.
being couched in imagery, and technical expres-
sions drawn from the Grecian games, with whose:
usages the Jews were sufficiently familiar. The
phrase νέφος μαρτύρων at the outset, containing am
EXEGETICAL AND CRITICAL.
Ver. 1. Therefore let also us.—Tocyapovv
(familiar in classical Greek, but in the N. T. con-
fined to this passage and 1 Thess. iv. 8) connects
198
THE EPISTLE TO THE HEBREWS.
allusion to this imagery, although it is rendered
distinct only by the more explicit reference
which follows. The sum of the passage is this:
The capital thought expressed by the verb rpé-
χωμεν is an exhortation to the race, while the two
participial clauses with ἔχοντες and ἀποθέμενοι
intimate, the former what we possess for our in-
citement in the enveloping cloud of witnesses,
and the latter, what we must previously have
done to our persons in order to facilitate our
progress. Unquestionably, now, dv ὑπομονῆς at-
tached to τρέχωμεν, as more specially charac-
terizing the race, looks back to ch. x. 86, and
alike the preéminence given to πίστις in v. 2,
and the τοιγαροῦν of v. 1, show a clear reference
to ch. xi. Yet all this does not require us, with
Liin., to explain μάρτυρες exclusively of witnesses
of faith. On the one hand, we must not overlook
the fact, that the persons signalized inch. xi. are
designated as those who, on account of their
faith, have received a good report, or testimony
(not as those who have borne it), ch. xi. 2, 4, 5,
89; and on the other, we must remember that
here, at v. 2, the eyes of those running are turned
to Jesus, as ἀρχηγός and τελειωτής of faith, and
this in such ἃ way that the ἀφορῶντες standing co-
ordinate with ἔχοντες forms a second ground of
exhortation to zeal in the race, and the ὑπομονῇ
of Jesus is evolved from His history, thus
brought into relation to the imagery of the sta-
dium. The expositor, therefore, may be justified
in taking the cloud of papripuv, lifted above the
earth, not, indeed, exclusively (with Bleek, De
Wette, Thol., Bisp., ete.), but still primarily, as
witnesses, or spectators of the struggle, and treat
its meaning of witnesses of faith as not, indeed, pro-
perly combining itself with the former (with Del.,
Riehm, Alf.), nor again as entirely merged and
lost init. For the question is not at all one of
mere spectators, but of sympathizing witnesses,
witnesses who have been tried in a like conflict
with our own, but have already reached the goal
of perfection, and whose person and history are
precisely on this account, patterns and incite-
mentstous. The διά, with the Gen., with verbs
of motion, serves to designate the continuance of
the movement, the permanent and habitual char-
acter of the act (BERNHARDY, p. 239). So here
δι’ ὑπομονῆς as διὰ πίστεως, 2 Cor. τ. 7.
That easily besets us.—The word εὐπερί-
στατον is as an ἅπαξ λεγόμενον of doubtful signifi-
cation. Carpz., Schultz, Stein explain it actively
=seducing, enticing; but this sense cannot be es-
tablished. The signification, easily changing—
unstable, movable (Matthii), is inappropriate.
The absence of the object prevents our taking it
actively; and since elsewhere all derivations
from ἴστημι have either an intransitive or passive
meaning, this word can scarcely constitute an
exception. The passive meaning, however, easily
got around, avoided, or easily encompassed—overcome
(Chrys., etc.), is far-fetched, and unsuited to the
context. The same is true of Ernesti’s explana-
tion; eagerly encompassed and thronged, hence,
universally prized and beloved. We must therefore
go back to the middle signification, and may
either, with John Gerh., Bl, De W., Liin.,
Riehm, efc., refer it to sin, like a garment
closely and constantly encompassing and hinder-
ing the runner; or (with Anselm, Horneius,
Caly., Grot., Ebr., Del., etc.) to the fact that it
everywhere easily besets us, and subtly encom-
passes us, so as to hinder and obstruct our way.
A recurrence to the noun περίστασις for the sense,
easily involving us in evil, plunging us into danger,
creating hinderances (Theophyl., Beng., and others),
is totally unnecessary. Calv., Chemnitz, Seb.
Schmidt, and others, refer the word toorestrictedly
to hereditary sin, implied also in Luther’s render-
ing, ‘‘which ever cleaves to us.” Bugenhagen
renders more correctly, ‘‘ semper oppugnans ;’”’ and
in part, @colamp., who, however, reduces the
force of his rendering peccatum quod nos proxime
circumstat, by the added clause, ‘‘sive tenaciter
nobis inhexret.” The rendering of Gryneus, ‘ad
nos circumcingendos proclive,”’ reaches about the
exact idea.—For giving to ὄγκος the figurative
meaning of self-sufficiency, high-mindedness (Beng.,
and others), we have no warrant from the
context,
Ver. 2. The Leader and Perfecter of
faith.— Αρχηγός denotes not merely the ovigina-
tor, who works in us the beginning of faith
(Chrys., Erasm., Liin., and the majority), but,
as at ch. ii. 10, the leader, marshaller, who, in the
exhibition of patient and victorious faith, has
preceded us, as a pattern and an aid, comp. ch.
ii. 18; 111,2. ‘*How were it possible that faith
could not be predicated of Jesus? For between
Him and His eternal and strictly divine life had
His earthly life, having become by the power of
sin and wrath a thick prison wall, placed itself
as a wallof partition, which, untilit was actually
broken through and done away, was non-existent
only to His far-reaching and transcending faith—
for that faith, by virtue of which, even in the very
midst of the darkness of utter desertion, He
could still call God “‘His God!” So soon as we
recognize in its terrible and deadly earnestness
the self-abnegation of the eternal Son, we can-
not wonder that, while that state continued, the
author designates faith as the bond between Him
and God” (Deu.). The train of thought in-
volves the idea that Jesus also, by enduring to
the end, set forth and made manifest faith in its
perfection (Riehm). {t is not enough to say
with Del. that Jesus, through affliction, entering
into glory, has obtained for us ultimate salva-
tion, styled, 1 Pet. i. 9, τὸ τέλος τῆς πίστεως.
When faith is ascribed to Jesus Christ it must, in
His person, in accordance with His uniformly
developed character (ch. v. 8,9), bear the stamp
of perfection. Thus τελειωτῆς receives its usual
transitive signification. And the sentiment may
well be that in His display of faith Jesus also in
His own person brought it to perfection (Theod.,
Beng., Bl., De W., Thol., Ebr., Bisp., etc.), and
not merely that He brings it to perfection in us
(Chrys., Liin., Del., ete.). Some, with Grot., take
the idea of τελειωτῆς, too narrowly, as refer-
ring to the judge in the games (---βραβεύς).
For the joy that was set before him.—
The joy refers not merely to the finished work
of redemption, and the blessings it brings to
men (Theodoret): it is the heavenly joy, the ob-
taining of which was to be the reward of Jesus’
suffering on the cross (Primas. and the most).
This idea of ἀντί is demanded by the connection.
From a misconception of it have arisen the ren:
derings: ‘instead of the heavenly glory which
CHAP. XII. 1-8,
199
He had as the preéxistent and premundane Lo-
gos (Pesh., Greg. Nazianz., Beza, etc.); or:
‘instead. of the worldly joys and pleasures
which it was in His power to enjoy” (Caly.,
Carpz., Stein, Bisp., eéc.; or: ‘instead of that
freedom from earthly suffering which, as the
sinless One, He might have secured for him-
self”? (Chrys., Calov, eic.).
Ver. 8. For consider him, ete.—’ Αναλογί-
ζεσθαι expresses a consideration that compares and
weighs. The hortatory ἀφορῶντες, looking away,
which ‘implies the concentration of the wander-
ing gaze into a single direction,” assigns the
ground or condition of the preceding admoni-
tion; and this again now itself assumes the form
of an exhortation. The words ταῖς ψυχαῖς ὑμῶν are
not (with Luth., Beng., ete.) to be connected:
with κάμητε, but with ἐκλυόμενοι (Bez., BL, and
the most), which would otherwise form an awk-
ward and dragging close.
DOCTRINAL AND ETHICAL.
1. Without steadfastness of faith the goal is,not
to be attained. But this steadfastness shows it-
self not merely a8 the power of unfailing purience
in suffering, and as unbending firmness in trials,
but also, as courageous persistency in the noblest
striving, and as unyielding exertion in struggling
for the highest goal.
2. Since without such exertion, the Chris-
tian’s life-race cannot be happily terminated, it
becomes the duty of self-preservation to divest
ourselves of every thing which obstructs these
endeavors, and hinders our progress to the goal.
But that which most hinders our progress is
sin, which partly cleaves to us by nature, as an
oppressive burden, and a dragging fetter, and
partly, whithersoever we turn, encounters us,
and seeks to block up our way.
8. The most powerful incitement, and the
surest means against that relaxing of effort which
has its ground in spiritual feedleness, is an unin-
terrupted looking to Jesus, the perfected hero of
faith, the greatest sufferer, the perfect conqueror,
the theanthropic helper. . ‘‘He has preceded us
in the race of faith, and has opened the way, in
commencing for us the struggle of faith. But
He is also at the same time the perfecter of
faith, infusing by His redemption into the be-
lieving combatants the power to achieve all and
to bear off the victory.” Thus Von Gerlach, not
incorrectly, and yet not exhaustively, for Jesus
is a padtern and helper in our race and conflict of
faith, only in so far as in His own life He has
wrought out and exhibited the personal living
image of this course and conflict in its entire
perfection. The idea that Jesus is to be regarded
merely as an object, and not also as a subject, of
faith, entirely destroys, when logically carried out,
alike the reality of His history and the genuineness
of His moral and religious perfection, and thus
comes into direct conflict, not merely with the
representations of the evangelists, as, for exam-
ple, respecting our Saviour’s life of prayer, but
also the entire conception and scope of our
Epistle. For this in the very passage before us
runs 8. parallel between our struggle with the
adversaries of the Gospel and the struggles of
the Redeemer, and also in the case of Jesus it
—s
regards His continuance in the conflict as the
condition of his τελείωσις, which again harmonizes
entirely with the representation given at Phil
ii, 9 (comp. Thol.).
HOMILETICAL AND PRACTICAL.
The witnesses, the enemies, and the auziliaries
of our conflict of faith.—The Christian’s course
of life, a course of suffering, and a race for victory.
—Jesus the archetype and prototype of believers
who go through suffering to glory.—Steadfastness
in faith, in its necessity, its difficulty, and its
practicability. —What occasions us to faint, and
what secures us against it.—The greatest sufferer
is the most valiant hero. He who is most
disciplined can best help others.—How they who
are withdrawn from us still remain near to us.
Starke :—What noble incitements have we in
our conflict of faith! Christ who has preceded
us in it, and supplies us with all power for it; a
cloud of witnesses of faith, who have set us an
example in this conflict; and the benefit of this
conflict, whose fruit is eternal bliss.—Sin must
be borne as a life-long companion, even by the
children of God, and they have therein an enemy
on which they may exercise their spirituat
knighthood.—Although sin cleaves to man, it is
not the essence of man; hence in heaven the
elect are perfect.—God Himself arranged the
knightly combat and the place of the tourna-
ment; on this every Christian must plant him-
self, and display his deeds of Christian prowess.
—In the work of salvation every thing depends
on Jesus.—The best lightening of the burden of
the cross is that thou look away from it unto
Jesus.—If thou hast not joy in the world, rejoice
in thy cross; speedily enough thou wilt attain to
true joy and glory.—It is the nature of man to
shrink from the cross; hence we need to arouse
and incite ourselves to the bearing of the cross
that is so useful to us.—If we are assailed on ac-
count of our right doing in Christ, we should
console ourselves with the example of Christ,
strengthen our courage, and remember that we
shall be abundantly rewarded in heaven (Matth.
vy. 11-12).—However much we may suffer for the
name of Christ, Christ has still suffered far more
for our sakes.
Riscer:—Faith does not sleep, but watches
and runs; yet neither does it hasten; but it
waits in patience, and thus the préscribed con-
flict is accomplished, extremes on both sides
avoided, and the way of truth preserved.—Faith
looks to Jesus Christ, and is thus drawn into his
footsteps.
Haun :—Presumption and timid unbelief are
the two capital faults against which patience
alone can aid by preserving us in true modera-
tion, and in the middle path.
Hrusner:—The true use of biblical types and
patterns is not idle and unfruitful contemplation,
but imitation.—Sin is the heaviest burden that
drags us downto earth.—Christian virtue is a free,
cheerful wrestling and running after the heavenly
jewel. The spirit must bedeaf to acertain shame;
the bearing of such shame leads to the highest
honor.—That which allures and misleads in suf-
ferings is this, that we must allow ourselves to find
pleasure in those who are sinful and unworthy.
200 THE EPISTLE TO THE HEBREWS.
Menxen:—Walk like Jesus! and that thou G. von Zetascawitz (Testimonies of the good
mayest walk like Him, walk with Him; and thus | Shepherd, 1864) :—Looking to Jesus is our com-
shalt thou walk to Him. fort and victory in all conflicts and sufferings.
Hanuess (IV. 5):—Wherein lies the courage | For looking to Jesus involves 1. at the com-
of a true Christian ? mencement of the struggle, looking immediately
Grerox:—The glorious cloud of witnesses about | to the victorious issue: 2. if it continues long,
the throne of the Redeemer of the world: 1. | seeing before us the highest model of patiences
their bloody wounds; 2. their glorious banner; | 3. recognizing in suffering itself a comforting
3. their heavenly crowus. seal of our Divine sonship,
II.
Their sufferings are profitable chastisements of the paternal love of God.
Cuapter XII. 4-18.
4,5 Ye have not yet resisted unto blood, striving against sin. And ye have forgotten
the exhortation which speaketh unto you as unto children [sons], My son, despise
not thou [make not light of ] the chastening of the Lord, nor faint when thou are
rebuked [while being probed, corrected, ἐλεγχόμενος] of [by] him; For whom the
Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye en-
dure chastening [It is for chastisement that ye endure],' God dealeth with you as
with sons; for what son is he [who is a son] whom the father chasteneth not? Butif
ye be [are] without chastisement, whereof all are [have become] partakers, then
are ye bastards, and not sons. Furthermore [εἶτα, then, then again], we have had
[we had, used to have the] fathers of our flesh which [who] corrected us [as chas-
teners], and we gave them reverence: shall we not much rather? be in subjection unto
10 the Father of spirits and live ? For they verily [indeed] for [or, with reference to] a few
days chastened us after their own pleasure ; but he for our profit, that we might [may]
11 be partakers of his holiness. Now no chastening for the present [in respect indeed to
the present] seemeth to be joyous, but grievous: nevertheless [but], afterward it
yieldeth the peaceable [peaceful] fruit of righteousness unto them which are [which
12 have been] exercised [disciplined] thereby. Wherefore lift up [right up again]
13 the hands which hang down, and the feeble [relaxed] knees; And make straight
paths for your feet, lest [that] that which is lame [may not] be turned out οἵ the
way; but let it [may] rather be healed. -
o Ὁ NO
1 Ver. 7.—Instead of εἰ read εἰς, after Sin. A.D. E. K.L., and most minusc. Reiche, however, defends the Rec.
2 Ver. 9.—Ov πολὺ μᾶλλον, sanctioned by Sin. A. D*., instead of the lect. rec. οὐ πολλῷ μᾶλλον.
[Ver. 4.---ἀντικατέστητε, ye resisted. Aor.: Words. lays stress on the Aor.“ as ye might have done on several occasions.”
Alf., with most, makes it—perfect. With οὕπω the Aor. rendering is harsh, unless we render not in any way, not at all,
and take ἀντικατ. of a specific internal conflict with the sin of disobedience and apostasy, as the Saviour's in Gethsemane;
then μέχρις αἵματος, refers to the Saviour’s sweating drops of blood. LI incline with Barnes to this interpretation.
Ver. δ.--ἐκλέλησθε, ye have forgotten, much better than interrog., have ye forgotten? as Bl., De W., Liin., in order to soften
what otherwise seems too harsh; but this forgetting is virtually assumed below, and the interrog. would be awk ward.—dAryw
ρεῖν, make little account of, not so strong as despise.—éAcyx6uevos, While being probed, stftcd. corrected, rather than rebuked,
Ver. Ἱ.---εοἰς παιδείαν ὑπομένετε, 80 the best authorities ;2t ts for chastening or discipline that ye are enduring. Alf.argues
that ὑπομένειν can hardly have the incidental meaning which the ordinary reading requires.—ris γάρ ἐστιν vids, for who ts
α son?
Ver. 8.—éToxou γεγοναμεν, we have become partakers.
Ver. 9.—éira, then, in the next place. Unless we take ἐἶτα as a particle of indignant emotion, which I think better.
This would indeed require, in a regular construction, οὐ πολὺ δὲ μάλλον (not as Bl. and Alf., καὶ οὐ πολὺ μᾶλλον); but
that the author began with this construction in his mind, is shown by the μέν after τούς, which has not its answering δά.
Ver. 10.—mpds ὀλίγας ἡμέρας, with reference to a few days, or, perhaps, with Moll, ete , during.
Ver. 1L.—rots δι᾿ auras yeyumvas, to those that have been trained by means of {ϊ.--- ἀποδίδωσιν, tt renders back, yields.—
δικαιοσυνης, emphatically placed.
er. 12.--ἀνορθώσατε, right up, bring back to erectness or straightness.—rapewévas, slackened, unstrung.—tapare\upevay
paralyzed, relaxed.
Ver. 13.—xai τροχιὰς ὀρθὰς, efc., is a regular Dactylic Hexameter: ἵνα μὴ τὸ χωλὸν ἐκτραπῆ. part of an Iambio
trimeter, as in ver. 14, ob χωρὶς οὐδεὶς ὄψεται τὸν κύριον, is a perfect Iambic verse.—K.].
CHAP. XII. 4-13.
201
EXEGETICAL AND CRITICAL.
Ver. 4. Resisted unto blood.—The ex-
pression is hardly a figure drawn from boxin
Beng., Bl., Del.), but denotes a bloody death
(Wiewsler), with a reference to the death of Jesus,
and implies that the readers have indeed already
been subjected to acts of violence (ch. x. 82 ff.),
but have not as yet, like earlier members of the
Church (chap. xiii. 7), been persecuted unto
death, but rather are in their conduct, shielding
themselves from such perils, and forget the im-
port of the sufferings which God destines for His
children. A moral struggle against their own sin,
and one in which they have not put forth their
utmost exertions (so recently again HoutzmMAnn
in the Stud. und Krit., 1859, II.) is here not in-
tended. [I incline to think it is, and that in
this consists the rebuking character of the lan-
guage.—K.]. Sin appears here as an objective
worldly power, as it appears in particular in the
enemies of the Gospel, and prepares the same
suffering for the disciples, as for the Lord.
Ver. 5. And ye have forgotten, etc.—If
with Calv., Beza, Bl., Liin., etc., we take these
words interrogatively, the toue of reproof is sof-
tened [and the passage enfeebled]. The citation
is from Prov. iii. 11, 12, where in Heb, the con-
cluding clause runs, ‘‘and as a father to the son,
He is good to him” (or, receives him kindly).
instead of SN} the Sept. read either ὮΝ)
or as Job vy. 17, SINS); 4e occasions pain, The
Cod. A. of the Sept. reads with fifteen other MSS.
παιδεύει; the remainder have ἐλέγχει.
Ver. 7. Por chastisement.—The lect. rec. εἰ
has the parallels, ver. 8, in its favor; still this
cannot decide us against the authorities, which
by no means present us an unmeaning clerical
error, but assign the object of the suffering,
which is the first mentioned παιδεία. Lic, de-
noting purpose, is frequent in our Epistle, chap.
iv. 14; 111. 5; iv. 16; vi. 16; ix. 15; x. 19; xi.
11. The Indic. construction corresponds better
with the connection (Chrys., Del.) than the Imper.
(Ebr.), especially considering the pregnant sig-
nification of ὑπομένειν and the dé in ver. 8. Again
tic is not to be taken adjectively with υἱός (Bl.,
De W., Thol., Liin.), nor as predicate—of what sort
perchance is the son? (Bohme) but as a substan-
tive, as also υἱός and mar#p, are without the
article. Thus the sense is, according to Del.,
“‘where is there one who stands in truth in the
relation of son, whom He does not chastise, who
stands to Him in truth in the relation of father?”
Ver. 9. Again, [in the next place].—
elra continues the argumentation.—To take the
word as ironical, or as ἃ question of surprise—
to ita ne (Valck., Alberti, eéc.) is consistent with
classical usage, but is here forced, besides which
algo, the second member of the sentence should
have commenced with καί.
Father of spirits.—This is not Christ (Ham-
mond), but God, who, however, receives _this
designation not as one caring for our souls (Bohm.
after Morus, and others), nor as bestower of the
gifts of the Spirit (Theodoret), nor in the moral
sense, as Father, in respect to the higher spiritual
province of life (De W., Ebr., Liin.); but inas-
much as all spirits are derived from Him (Thol.,
Del., Riehm). We must not, however, refer tha
‘‘spirits” exclusively to angels (Chrys., Cc.,
Theoph.); nor find herea one-sided and extreme
statement of creatianism (Calv., Beng., Este,
Carpz., etc.), but only a moderate and authorized
form, as at ch. vii. 10, of Zraducianism.
Ver. 10. For a few days.—The πρός stands
here, and ver. 11; Luke viii. 13; 1 Cor. vii. 5;
2 Cor. vii. 8; 1 Thess. ii. 17, of the duration of
the chastisement. The majority of expositors,
with Calvin, regard the ‘few days”? as the days
of our earthly life; and thus find a contrast ex-
pressed between the purpose of the chastisement
of children by our earthly parents, as being with
reference to, or for (mpdc), a few days, and the
eternity, which is the end and scope of the Divine
chastisements. Such an interpretation, however,
introduces at once a false statement into the first
member of the antithesis—that, wiz: which re-
stricts the end of Auman training in all cases to
our earthly life, and creates a contrast for which
the original furnishes no basis. But neither, on
the other hand, is the πρὸς ὀλίγας ἡμέρας to be at-
tached equally to both members of the antithesis,
as stating the common period of time during
which, for their respectively different purposes,
and in their different ways, the human and the
Divine training are carried forward (Bleek, etc.).
The few days point to the brief period of minority,
during which, as shown by the Imperfect éraidevov,
the readers, as children, were the subjects of pa-
rental discipline. But neither again does the
author contrast with this limited period of pa-
rental training the life-long continuance of the
Divine education. Of this the text contains noth-
ing whatever. Its phraseology shows rather
that any such special contrast with πρὸς ὀλίγας
ἡμέρας is utterly out of the author’s mind; and,
in fact, Delitzsch is obliged to extracv it artifi-
cially and unnaturally from the εἰς τὸ μεταλαβεῖν
τῆς ἁγιότητος αὑτοῦ, making πρός unite the ideas
of time and, purpose, and εἰς those of purpose and
result, while the clause with πρός expresses the
limit as to time, and that with εἰς that of aim and
object. The diversity of the human and the Di-
vine παιδεία is briefly given in their respective
characteristic features, and the preéminence of
the latter is urged upon the attention of the rea-
ders (who have had personal experience of the
former), that they may the more willingly sub-
mit themselves to it. The abstract ἁγιότης ig
found elsewhere only at 2 Macc. xv. 2. [In re-
gard to the construction of the vexed passage
above, we may, in the first place, set aside at
once the idea of Wets., Storr, Kuin., Bohm.,
and Bleek, that πρὸς ὀλίγας ἡμέρας is to be under-
stood of the second member of the sentence, as
implying a restriction in the time of the disci-
pline, alike of the human and the Divine, both
being confined to the present life. This, how-
ever true, is clearly not expressed in the sen-
tence; πρὸς ὀλίγας ἡμέρας belongs only to the first
member. But, so restricted, are we to explain it
as ‘for, t.¢., during a few days,” viz: the few
days of our minority, in which we were subject
to their chastisement, or, as ‘‘ with reference to a
few days,’ viz., the days of our earthly life? The
objection to this latter, hinted at by Moll, and
more fully expressed by Alford, wz., that it is
202
THE EPISTLE TO THE HEBREWS.
not true that the discipline of earthly parents
always ‘‘has regard only to the present life,”
peems to me without force; inasmuch as the au-
thor’s statement is simply a general one, not re-
ferring to what may be the possible scope of the
training of Christian parents, but what is the
natural scope of human and earthly discipline as
euch. Alford’s next objection (as also Moll’s),
viz., that the contrast thus implied between the
transitory purpose of human chastisement, and
the eternal purpose of the Divine, is superinduced
on the passage because ‘‘there is not one word
in the latter clause expressing the eternal nature
of God’s purpose,” he subsequently answers him-
self by placing the ποὸς ὀλίγας ἡμέρας in contrast
with the ἐπὶ τὸ συμφέρον, in which, he says, ““ we
have set over against one another the short time
during which, the temporary reference with which
their chastisement was inflicted, and the great
purpose implied as eternal from its very expres-
sion, as τὸ συμφέρον for an immortal being, in
which he chastises us.””’ The question, then, is
whether, with Moll, we are to take πρὸς ὀλίγας
ἡμέρας as simply like our ‘‘for=during a few
days,” or, with many others, to take it as—* with
reference to a few days.” Ifthe former, then
the clause κατὰ τὸ δοκοῦν αὐτοῖς, of the first mem-
ber is set over against the two clauses in the se-
cond. If the latter, then we have a double an-
tithesis, and the question arises, whether we are
to take it, with Alford, in the natural order of
the clauses (‘‘for a few days” against ‘for our
profit,” and ‘according to their pleasure”
against ‘‘in order to participate in his holiness’’)
or, with Delitzsch, chiastcally, the second of the
one corresponding to the first of the other, and
the first of the one to the second of the other. It
does not follow, however, necessarily, that, even
if we take προς, with reference to, there still
is any such exact antithesis intended as either
of these explanations implies. I incline, on the
one hand, to take πρὸς ὀλίγας ἡμέρας as in refer-
ence to a few days (which seems to me to have
much more point than the other), and, on the
other, to doubt even then if the writer intends
any exactly balanced antithesis. He puts the two
grand points of earthly correction, viz., its being
but for and with reference toa few days, and its
possessing, even in the best, the character more
or less of arbitrariness, against the one grand
point of the Divine, υἷΖ., its intrinsic and essen-
tial profitableness, in which, however, a contrast
to both the other characteristics is virtually im-
plied.—K. ].
Ver. 11. Peaceful fruit of righteousness.
—As the tree which bears the fruit is the παιδεία,
δικαιοσύνης cannot be the Gen. Subj.—as even re-
cently Klee supposes. The Gen. is Gen. of ap-
position (James iii. 18), The adj. εἰρηνικός stands
in relation to δι’ αὐτῆς γεγυμνασμένοις, so that the
παιδεία is regarded under the point of view of
γυμνασία---ἀγών (Thol., Del., ete.).
Ver. 12. Wherefore raise up again, etc.
—The first clause borrows both thought and
language from Is. xxxv. 8; the other from Prov.
iv. 26. The Pass. Signif. given by many since and
with Grot. to éxrpér., to be dislocated, distorted, is un-
sustained by usage. The original text, the expres-
sion of the Sept. ποίει σοῖς ποσί, and partially the
following clause with iva, lead us to take the
τοῖς ποσίν ὑμῶν, not as Dat. instrum. (It., Vulg,,
Luth., Bl, De W., Thol., Liin.), but as Dat.
commodi (Béhm., Ebr., Del., Riehm, Alf.).
[We may call attention to the lofty and rythmi-
cal character of the language here. Kai τρηχιὰς
ὀρθάς, etc., is a perfect Dactylic hexameter ; ἵνα
μὴ τὸ χωλόν, ete., is a rough and irregular Iambic
trimeter, while the general cast of the expression
is decidedly poetic.. See textual note, and vv.
14, 15.—K. ].
DOCTRINAL AND ETHICAL.
1. Sin which reigns in the world, and is mighty
in the children of unbelief, is often also skilful
to employ violent measures against the professors
of the true faith, and to threaten not merely
their property and honor, but their life. In
such cases it behooves them to be faithful and
obedient even unio death.
2. Yet even where matters do not come to ex-
tremities, still there are frequently sorrows and
sufferings, painful and heavy. In them we must
recognize not mere violent acts of men, not mere
undeserved strokes of fortune, but. the hand of
God, yet still, as of a father who regards our
interests, and by his discipline of suffering, is bring-
ing into clear recognition, and stamping with the
seal of validity, that filial relation to which he
has received us in Christ.
8. There are, thus, sufferings which stand indeed
in connection with our own sinfulness, and have
the significance of chagtisement, yet still are not
punitive sufferings, such as would give us to
taste the wrath of God, but strokes inflicted by
Divine love, as means of paternal chastisement forthe
purpose of educating us for the heavenly kingdom.
4. If we recognize this Divine purpose, and find
in the painful, yet salutary chastisings, a recog-
nition, confirmation, and development of our
filial relation to God, then we shall all the more
readily submit ourselves, in humility and patience,
to these chastisements, which have their ultimate
ground in the love of God, and their true end and
aim in His desire for our salvation, the more
clearly we perceive that this loving chastisement
of our heavenly Father immeasurably transcends
that of earthly fathers.
5. This submission is entirely authorized, obli-
gatory-and salutary: for, while our parents can
only endow us with merely natural life, but can-
not change our fleshly nature, and during our
minority are influenced by personal, and some-
times selfish views, in the application of the
means of chastisement, so that the results are
often either inconsiderable or uncertain, God, as
the Father of spirits, is also the author of our
spiritual nature, and by the means of education
which He employs, makes us partakers of His
holiness, of the Divine nature (2 Pet. i. 4). Thus
life, in its fullest sense, is the consequence of such
a subjection to the dispensations and leadings of
God; and the end of this discipline of suffering,
is a fruit which consists in righteousness, and
the taste of which is peace.
6. ‘The entire falling away of the uncon-
firmed, wavering members of the Church, can be
guarded against, and their recovery be rendered
possible, only by the opening of straight paths
on the part of the entire body, only by their
CHAP. XII. 14-17.
208
going forward in a plain, simple, upright course
of thought, confession and action, which shall
exercise upon the weak such a salutary and re-
storative influence as straight and even paths
upon lame and diseased feet” (Del.).
HOMILETICAL AND PRACTICAL.
If God comforts us as a father, we must allow
ourselves to be chastised as children.—Points of
likeness and unlikeness in human and Dvwvine
education.—That which pains, comforts, and
blesses us in sufferings.—The sweetness, not
only of the means, but of the mode of God’s com-
forting us in suffering.—Our filial relation to
God teaches us not lightly to regard afflictions,
not to faint in them, but to be dmproved by them.
Starke :—The thing which is not pleasant to
us, we can easily forget (Ps. Ixxxviii. 13); but
he who often calls to mind the cross, will be less
surprised by it when it comes (1 Pet. iv. 12).—
To make an bonest application to one’s self, is
the most important thing in the reading of the
Holy Scripture (Rom. iv. 23, 24).—The dearer a
child the sharper his discipline under the rod.—
The community of sufferings which visits in the
world all the brethren, is the consolation of all
the children of God.—Do not vex thyself in rela-
tion to long continued sufferings; our whole life
is but short.—We must regard the cross not in
reference to our outward sensibilities, as being
painful and afflictive to flesh and blood; but ac-
cording to the salutary uses which God brings
out of it (Rom. viii. 17).—Every cross has a
bitter beginning, but a sweet termination —In
tears lies hidden the seed of all joy and glory.
Hands and feet should, in the spiritual sense,
be properly employed; the former for valiant
strife, the latter for nimble running. — The
stumbler must not be immediately rejected, but
restored and raised up with words of comfort
and admonition (Ps. lxxiii. 2; xvii. 15).
Rizcer:— Those are sure steps which are
made in accordance with the course and conflict
which God has ordained, with our eye on the
goal of joy and glory that is set before us, and in
confidence in the grace of God, accompanying us
at every step.
Hzvuspyer :—How much less are our sufferings
than the sufferings of the early Christians! Now,
those who confess Christ have peace. This
should shame, warn, and incite us.
Fricke:—Every chastisement of God is, in
His children, a seed, which subsequently pro-*
duces fruit.
Til.
Incipient apostasy must be counteracted by striving after union and sanctification
Cuapter XII. 14-17.
14 Follow peace with all men [om. men], and holiness, without‘which no man { πυη67 shall
15 see the Lord. Looking diligently lest any man fail of [fall short of | the grace of
God ;
lest any root of bitterness springing up, trouble you, and thereby* [the] many
16 be defiled; Lest there be any fornicator,
17 morsel of meat [one meal] sold his birthright.’
or profane person, as Bsau, who for one
For ye know how that [that also]
afterward, when he would have inherited [though wishing to inherit] the blessing, he
was rejected: for he found no place of repentance, though he sought it carefully [ear-
nestly] with tears.
1 Ver. 15.—Instead of διὰ ταύτης, we should read after A., 17, 6T#*%, 137, 238, δι᾿ αὐτῆς, and instead of πολλοί, read after
Sin. A., 47, οἱ πολλοί.
2
Ver. 16.—Instead of ἀπέδοτο is found in A. C., the form ἀπέδετο, which is not an error of the copyist, but frequently
occurs in the New Testament, as a specimen of forms of the later vulgar idiom. See ALEX. BUTTMANN’s Gramm. of the New
Test. Idiom, p. 41.
[Ver. 14.—pera πάντων with all, not ““man;” the reference is doubtless to the brethren—any further reference would
here be irrelevant.—
οὗ χωρὶς οὐδεὶς ὄψεται τὸν κύριφν
᾿ΕἘπισκοποῦντες μή τις ὑστερῶν ἀπό.
, ἢ - ᾿
Two strictly metrical lines of Iamb. Trimeter; poetic also in diction, as οὗ χωρίς for χωρὶς οὗ or ἄνεν ov. ) , -
Ver. 1b Wi th ὑστερῶν either ἦ is understood or (with De W., Liin., Del., Alf., we must regard it as subject of ἐνοχλῇ,
and in the resumption of the sentence ῥίζα πικρίας, is put in its place.
that of πόρνος, which also requires 7. The passage is imitated from D 8, wh tt
would almost seem, and is deemed by Del., to have originated the similarly sounding ἐνοχλῇ. 1 ith ἢ
Alexandrine copy of the Sept., which our author constantly used, has ἐνοχλῇ (Alf). —
improbable, “especially as the
In favor, however, of the other construction is
Deut, xxix. 18, where the Sept. ἐν χολῇ καὶ πικρια,
Still this is, on the whole,
ῥίζα πικρίας. is evidently to be taken of persons, and persons inclined and tempting to apostasy.—oi πολλοί, not many; but
the many, the mass mia
Vor. 16.---ἀντὶ βρώσεως μιᾶς, in exchange for one meal.
Ver. 17.—eravotas—edpe. [should put this in parenthesis in entire accordance with the usage of the author. μετανοίας
8180 with Del., Ale, ete. (agninst Moll, who, however, seems undecided), I would refer to Esau, not to Isaac, and the follow:
ing αὐτήν to εὐλογίαν, Alford’s objection to
the latter, that ἐκζητήσας immediately takes up εὗρε. is by no means decisive.
᾿Ἐκζητήσος is the natural word, without any reference to the preceding εὗρεν and the μετὰ δακρύων ἀκζητήσας αὐτήν exactly
‘describes Eseu’s endeavors after the blessing, as recorded in Gen.—K.].
TIE EPISTLE TO THE HEBREWS.
EXEGETICAL AND CRITICAL.
Ver. 15. Fall short of the grace, ete.—
‘Yorepelv ἀπό expresses the idea of free agency
and of guilt (Bohme, εἰς.). With the participle
ὑστερῶν either 7 is to be supplied as frequently
in the classics after μή (Bohm., Thol., efc., after
the ancients), or the construction is broken, and
subsequently so resumed, and completed with
words from Deut. xxix. 18 after the Cod. Alex.
in the Sept., that while τὶς ὑστερῶν would be
properly the subject of ἐνοχλῇ, yet in place of it,
on the resumption of the sentence, stands ῥίζα
πικρίας (Bl, Liin., Del.). Antioch. Epiph. is
called, 1 Mace. i. 19, ῥίζα πικρίας.
Ver. 17. For ye know, etc.—Luth. erre-
neously after the Vulg. takes ἴστε imperatively,
and is seriously stumbled at the general thought
of the passage, inasmuch as he refers αὐτήν to
μετάνοια (with Chrys., Hic., Primas., Grot., ete.),
and refers μετάνοια to the change in the mind of
Esau. Hence sprang grave psychological diffi-
culties, and a seeming antagonism, with the ge-
neral teachings of Scripture. To take the clause
with De W. objectively, would require that αὐτόν,
sc. τόπον, should have been written. If we ad-
here to the certainly natural reference of αὐτήν
to μετάνοια, we must (with most intpp. since
Zwingle, Bez., among them Thol., Ebr., Bisp.,
Liin.) understand the change of mind as apply-
ing to Jacob, not to Esau. We might, however,
be tempted, on account of the special sense of
μετάνοια in the N. Test., and inasmuch as Isaac
has not been previously named, to refer (with
Theophyl., Calv., Beng., Bl., Hofm., Del., Riehm)
αὑτὴν to εὐλογίαν. This yields also the unob-
jectionable idea that the tears shed on ac-
count of the loss of the blessing remained inef-
fectual, inasmuch as he found in himself no place
for repentance. But in that case we must, on
the one hand, take this explamatory clause, ‘for
he found,” efc., as parenthetical, which is en-
tirely foreign to the style of the author (for ch.
vii. 11 and ch. xii. 20, are by no means parallel ;)
and on the other hand, the sentiment which thus
arises is, to be sure, in accordance with ch. vi.
4-6; ch. x. 29, but not with the record of the
life of Esau. The opinion of Del. that Esau is
here presented asa type of that unpardonable
sin of apostasy, which draws after it inevitable
damnation, finds no support in the text itself.
But the seeking with tears for the change of
mind in his father, and the father’s repelling of
his entreaties, are recorded Gen. xxvii. 34-88.
[To me Moll’s objections to the view which he
rejects seem by no means conclusive. That the
parenthesis is not opposed to the genius of our
author’s style, can be shown by several exam-
ples, as vii. 11; vii. 19; vii. 20, 21; x. 7; x. 28,
in all of which a parenthesis is most naturally
assumed. In the second place it seems by no
means necessary to assume here that the personal
character of Esau is in question, at least as to
his ultimate repentance and individual galvation.
But he held a position and enjoyed ἃ prerogative
of inestimable importance. As Isaac’s first-born
he was his natural heir, and thus naturally the
inheritor of the blessings covenanted to Abra.
ham; naturally, in the line of Theocratic de-
scent. That prerogative he recklessly threw
away. He valued so little the privilege con-
nected with the promise and covenant of God, that
he forfeited it for the single gratification of his
sensual appetite. The forfeiture was fixed and
fatal. When he would have recovered it he was
rejected, discarded, reprobated (ἀπεδοκιμάσθη), and
no repentance was of any avail to secure the re-
covery of the once discarded and abandoned
blessing. Thus his example is a most. happy
and forcible one for the author. He stands, ag
suggested by Del., as the type of him who wan-
tonly turns away and rejects with carnal and
sensual mind the blessings of God’s spiritual co-
venant. In his case, indeed, there is perhaps no
necessity of supposing that the rejection was
such as to shut him out from the kingdom of
heaven. But he was inexorably excluded from
the high position which he would have held as
one of the line of God’s covenant people, and
one of the ancestors of the Messiah, and his ex-
ample is a most striking and pertinent one for
the purpose of our author. I believe, therefore,
that αὐτὴν refers to εὐλογίαν, that the clause ‘for
he found,” etc., is parenthetical, and that μετάνοια
refers to the change in Esau’s own mind: repent-
ance was impossible, 7. e., any such repentance
as could restore to him the once forfeited theo-
cratic blessing, and that thus the doctrine is
strikingly parallel and analogous to (though not
precisely identical with) the author’s elsewhere
repeatedly expressed doctrine of the hopelessness
of the condition of the apostate.—K. 1.
DOCTRINAL AND ETHICAL.
1. With a steadfast constancy in our Christian
profession, there must be associated a correspond-
ing walk, an advancement in holiness. Great hin-
derances to this arise when, along with outward
afflictions, there spring up internal divisions, and
a spirit of contention becomes prevalent in the
Church. This is all the more in opposition to
the Lord’s will, by as much as we are not merely
to seek to come into relations of peace with all
the brethren, even with those of different views
from our own, and to preserve and cherish these
relations, but also, so far as in us lies, to live in
peace with ald men (Rom. xii. 18).
2. Fellowship with the Lord, and the certainty
by means of this, of yet beholding God, should
not be made dependent on external things, but
we should ever bear in mind that with unspiri-
tual modes of feeling, and with a failure in
sanctification, the possession of salvation is im-
possible, and our claim to the inheritance is lost.
To our seeing of God a fulfilment of the required
conditions is indispensable, Ps. xvii. 15; xlii. 3;
Matth. v.8; 1 John iii. 2; Rev. xxii. 8, 4.
8. The Divine fulness of peace and holiness
may and should serve as an example to the
Church; but the appropriation of these, and
reproduction in our own life, demands a zealous
and continued endeavor, and a mutual brotherly
cooperation, in order that none may so withdraw
himself from grace that it can no longer influence
him, or be beyond his reach.
4. The roots of bitterness, those poisonous plants
which, springing up, disquiet and molest a
Church, as the field and vineyard of God, and
CHAP. XII. 14-17.
205
bring contagion and ruin to the individuals who
come in contact with them, and of whom there
are but too many, are of various kinds; but
preéminently dangerous is that impure and
worldly feeling which, for the sake of fleeting
charms of sense, and momentary enjoyments, half
recklessly, half thoughtlessly, sacrifices the bless-
ing of the promise, and a title to an inheritance
in the kingdom of God.
5. As there are fruitless tears, which have no
influence on the improvement and purifying of
our own heart, because they stand in no connec-
tion with actual repentance, so there are also tears
shed too late, and therefore in vain, which are of
no avail to change the purposes of others, and
have no power to modify the lot which a person
has previously chosen for himself. A repentance,
however, sought sincerely and earnestly, and yet
in vain, is, according to the tenor of Scripture,
as completely unsupposable as is a truly peni-
tent and yet ineffectual seeking of the grace of
God for the forgiveness of sin within the limits
of our temporal life.
HOMILETICAL AND PRACTICAL.
Better seasonably preserve a good than mourn
for it when too late.—They who most zealously
strive for their own sanctification, care most ear-
nestly for the salvation of others.—He who is in-
tent on seeing God must be in earnest in securing
sanctification.—From what source the pursuit of
peace derives its power, and wherein it finds its
limits.
SrarKe:—It is lovely and beautiful to live in
peace with all men, so far as it can be done with
a good conscience. Yet if we cannot always be
at peace, still we must never give occasion for
quarrelling and strife (Ps. cxxxiii. 1; 1 Cor. xi.
16).—Great wisdom and careful keeping of our
conscience are required, that we may neither
from fear of men omit in our works or suppress
in our words any thing which ought to be done
and spoken, and that in neither do we say any
thing which may breed dissension, and which
either had better been entirely omitted, or might
have been done or uttered in a better manner
(Prov. xiii. 10).—He who will not be born anew
with Christ, to him His birth is of no avail. He
who will not die to sin with Christ, to him His
death is of no avail. He who will not rise from
sin in Christ, His resurrection is of no avail
Acts 111. 26; Col. iii. 1; Jno. 111, 8, 5; 1 Pet. ii.
24).—If hatred has sprung from wrath, and the
hatred continues until the sun has repeatedly set
upon it, the seated hatred roots itself in the heart,
and becomes a noxious plant not easily eradicated.
—A Christian should be-watchful over his fellow,
that he may exhort him to that which is good.—
There are in the Holy Scripture bad and good
examples, which prove that the devil has for a
long time carried on his wickedness, and that we
must not indiscriminately appeal to ancient ex-
amples (1 Cor. xi. 1).—Oh, how many brethren
of Esau are abroad in the world, who sell for
temporal pleasures the prerogative of their birth-
right, the kingdom of heaven! Woe to those
who follow after them (2 Tim. iii. 4).
RierceR:—We think that we are in the right,
and that we are seeking nothing but the right;
but we seek it in such a way that love, peace,
compassion, are sacrificed in the pursuit, and
we defile our spirits with many a stain, in which
we also involve many others. He who cannot
be induced to carefulness in regard to apparently
small matters, will never be in genuine earnest.
A mess of pottage could do Esau so much harm !—
A cup of cold water may receive a reward.—To
will while God wills, and awakens our own will,
this effects good.. To will, when grace and the
season of grace have been neglected, and the door
has been shut, will be in vain, and will prove no
small part of one’s eternal shame and suffering
(Matth. vii. 22, 23; Luke xiii, 26).
Hauwn:—A single act can work great ruin.
Much is often lost in a brief space; for the sake
of a small thing we often surrender that which
is great. The false hope of its recovery we see
in the example of Esau.
Heusner :—Peace would seem not to be sinful
neglect, but connected with a strict adherence to
the will of God.—The reward of Christian sanc-
tification is glorious. It is the necessary condi-
tion of blessedness.—By deferring our reforma-
tion, Divine grace is often trifled away.—It is a
duty to keep the Church pure, and to guard
against the influence of seducers; the whole
Church is defiled, dishonored and poisoned. —
How miserable is the reward bestowed by sin,
and how infinitely great the loss of the sinner.
—Though those who come to late repentance may
obtain indeed a Seir, yet it is not Canaan.
AHLFELD:—In sanctification the Holy Spirit
transforms us into the image of Christ: 1. Why
should we be in earnest in regard to this sancti-
fication? 2. Whence do we acquire the power
to attain it? 8. Wherein do we perceive that
we grow in it? 4, What is its goal and termi-
nation?
Menxen:—The grace of God and the sanctifi-
cation of our own nature, peace with God and
with ourselves, and the love of peace, and a
peaceful tone of feeling and of conduct in our
relation with others, stand in indissoluble connec-
tion, and in the degree in which we are partici-
pant in the first, will the other also be found
with us,
206 THE EPISTLE TO THE HEBREWS.
IV.
We are held under obligation to this by the nature of the New Covenant.
Cuaprer XII. 18-24.
18 For ye are not come unto the mount that might be touched [to a mountain? that
is handled], and that burned with fire [and to burning fire], nor [and] unto blackness,
19 and darkness,’ and tempest, And [to] the sound of a trumpet, and the voice of words,
which voice [om. voice] they that heard entreated [deprecatingly begged, παρῃτήσαντο,
that the word should not be spoken to them any more [that (further) speech might not
20 be added to them]: (For they could not endure [endured not] that which was [om. was}
commanded, And if so much as [Even if] ἃ beast touch the mountain, it shall be
21 stoned, or thrust through with a dart [om. or thrust through with a dart?] : And so
terrible was the sight, that [And—so fearful was the spectacle—] Moses said, I ex-
29 ceedingly fear and quake). But ye are come unto Mount Sion, and unto the city
of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
23 To the general assembly and church of the first-born [and to myriads, a festal company
of angels and the congregation of the first-born], which are written [who are registered]
in heaven, and to God, the Judge of all [or, and as Judge, to the God of all], and to
the spirits of just men made perfect, And to Jesus the mediator of the [a] new cove-
24 nant, and to the blood of sprinkling that speaketh better things than that of [more
mightily* than] Abel.
1 Ver. 18.—Even Tisch. has (in Edd. 11., IV.,VIL) replaced in the text the indispensable ὄρει after ψηλαφ., following Ὁ. K.
L. and nearly all the minusc., although it is wanting in Sin. A.C., 14, 17, and many ancient translations, and hence is suspected
by Mill as a gloss, and rejected by Lachm., Tisch. L., and Alford. [With Tisch., Moll, etc., Ishoula retain it, regarding this
ag a case (like Ἔχομεν, Rom. v.1) in which the internal evidence overbalances stronger external testimony on the other
side —K.].
2 Ver. 18.—Instead of καὶ σκότῳ read, after Sin. A. C. D., 17, 31, 39, the more rare and elegant τῷ ζόφῳ. The former
comes from Deut. iv. 11; v.22, and is add: din Sin. by the corrector.
3 Ver. 20.—The clause ἤ βολίδι κατατοξ. of the Rec. (but ipserted after καὶ οὕτως, ver. 21), is as deficient in authority
ag it is injurious to the rhetoric of the passage, and is rejected as sn interpolation by all the best editors.—K.].
4 Ver. 24.—Instead of κρείττονα, the uncials uniformly, and the minusc. generally read κρεῖττον.
[Ver. 18.--ψηλαφωμένῳ, scil., ὄρει, to a mountain that is felt y handled, palpable to touch—material and earthly.—
καὶ κεκαυμένῳ πυρί, and to kindled, bence, burning fire, better than burning with fire.
Ver. 19.---παρητήσαντο, etc., begged off against any further word being said to them; παραιτεῖσθαι, to beg off for oneself.
to deprecate, ποἰ-εαἰτεῖσθαι παρά τινος (as Alf.), but παρά, with force of aside from, against.
Ver. 20.---οὐκ ἔφερον τὸ διαστελλόμενον, they did not bear that which commanded=the command.
Ver. 21.—xai—ottws. So, perhaps, it is better to punctuate, carrying καί over to τὸ φαντας., as otherwise a ὅτι, or
ὥς with φαντας., could hardly be dispensed with.
Ver. 22, 23.---μυριάσιν ἄγγέλ. πανηγύρει καὶ ἐκκλησίᾳ. The Eng. ver., an innumerable company of angels and the
general assembly ani church, etc., is rendered impossible by the absence of the conjunction before wayyy. while again to
connect wavny. with ἐκκλησίᾳ without the «ai, involves an unaccountable departure from the general structure of the
passage, in which all the other principal members are connected by καί. It remains then either to take μυριάσιν as a
collective term distributed into the πανήγυρις of angels, and the ἐκκλησία of the filst-horn, or to take μυριάσιν as be-
longing only to the clause ἀγγέλων πανηγύρει in which case again it is a question whether we are to read, “to myriads, a
festal company of angels,” or, ‘‘to myriads of angels, a festal company.” In regard to the first construction, μυριάσιν is
justly remarked by Moll to be naturally suggestive, from Old Testament associations, of angels, and it seems better so
to restrict it. hus restricted again, μυριάσιν governs ayyéA. the noun mavyy. comes in asa dragging and halting appo-
sition. With Moll, I prefer, therefore, “to myriads,” viz., a festal host of angels. If (with Alf., etc.) μυριάσιτ covered both
πανηγ. and ἐκκλησ., 80 elegant a writer would hardly have omitted re after ἀγγέλων.---πανήγυρις, not merely a general
assembly, but, a festal gathering, a joyful and jubilant host.—éxxAno. mpwto., perhaps better rendered by the indefinite art.,
“a congregation of first-born ones,’ suggested hy the case of Esau, who had to lose his birthright in order that Jacob might
obtain it-—amoyey. ἐν ovp, registered., enrolled, whose citizenship is in heaven. —kai κριτῇ θεῷ πάντων. and to God the judge of
all, so E. V., etc., aud still Alf., while among others De Wetts, Bleek, Liin., Del. and Moll construct : “and as judge ta the God
of all,” which certainly has the order of the words, and I think the sentiment in its favor.
Ver. 21.-διαθ. veds, of a new covenant.—xpeitrov λαλοῦντι, speaking better, or, more mightily.—mapa τὸν "ABeA, in com-
parison with Abel—K.]. :
ning, and therefore, smoking (Beng., Storr,
EXEGETICAL AND CRITICAL. and others); but it expresses that which, in its
nature, is material and perceptible to the sense.
Ver. 18. Which is handled.—The pres. | The position of ὄρει is opposed to the construc-
particip. can be scarcely regarded asthe ver-| tion which would connect xexavuévw with it, and
bal adjective in roc, hence ψηφαλώμενος is not—| make πυρί dat. of the instrument (BL, De W.
which might be touched, as is commonly main-| Thol., Lun., ete.), with reference to Deut. v. 23:
tained, nor—touched by God, ¢.¢., by the light- | ix. 16, ete. Del. also remarks, in defence of the
its position in the clause.
CHAP. XII. 18-24.
207
codrdinate construction ofthese words adopted by
Erasm., Calv., Beza, Grot., Beng., etc., that also
at Deut. iv. 36; and elsewhere “the great fire”
is mentioned by itself. Σαλπίγγος ἤχῳ is bor-
rowed from Ex. xix. 16; φωνῇ ῥημάτων from
Deut. iv. 12; the relative clause ἧς, efc., refers
to Deut. v. 22; xviii. 16; comp. Ex. xx. 18 ff;
the command, ver. 20, refers to Ex. xix. 12 ff
To understand τὸ διαστελλόμενον as—=that which is
ordained (Storr, Schultz, eéc.), is contrary to the
New Testament usage, which employs the verb
only as ἃ middle.
Ver. 21. And—so fearful, ete.—The proper
punctuation originated with Beza. Previously,
καὶ οὕτως were always taken together. Ver. 21
is a heightening of the idea of 8-20; but the
καὶ is not=also, or even (Carpz., Boehm., and
others). This interpretation is inconsistent with
The words here
ascribed to Moses are not found in the Scrip-
ture account of the giving of the Law. Accord-
ing to Calov, the author drew from immediate in-
spiration. According to Erasm., Beza, Schlicht.,
and others, from tradition. Recent commenta-
tors more correctly refer the words to Deut. ix.
19, where Moses expresses his fear of the wrath
of God, after the defection of the people in wor-
shipping the golden calf, by the words καὶ ἔκφοβός
εἰμι. Stephen, at Acts vii. 32, in recounting the
appearance of God in the burning bush, repre-
sents Moses as ἔντρομος γενόμενος, which words,
also, are not found at Ex. iii. 6.
Ver. 22. To Mount Zion, and tothe city
of the living God, the Heavenly Jerusa-
lem.—With Mount Sinai, the representative of
the legislation of the Old Covenant (Gal. iv. 24),
is contrasted Mt. Zion as the city of the fulfilled
Messianic promises (Ps. xlviii. 3; 1.2; Ixxviii.
68; ex. 2; cxxxii. 13; Is. ii. 2; Micah iv. 1;
Joel iii. 5; Obadiah 17; Rev. iv. 1), and as the
true dwelling-place of God (Micah xiv. 3; Isa.
xxvi. 21; Ezek. iii. 12). So also the Heavenly
_ Jerusalem, which (Gal. iv. 26) is also mentioned
as Mother of the redeemed and truly free
children of God, is contrasted with the earthly
Jerusalem, the city of the great King (Matt. v.
35), as the city in which the living God, who is
also its Founder and Architect (ch. xi. 10, 16),
has not so much His dwelling-place as His peo-
ple. That the contrast of the earthly and the
heavenly is here arranged according to the sa-
cred number seven (Beng., Del., Kluge), is not
indicated in the text.
Myriads, etc.—By the term ‘“ myriads,” we
are involuntarily reminded of angels (Deut. xxxiii.
2; Dan. vii. 10; Judg. xiv). It is therefore
very natural to regard angels also here as exclu-
sively meant, and to take the term not as acollective
conception, distributing itself into the two parts
. of a festal assemblage of angels, and the congre-
gation of the first-born (as with Beng., BL, De
W., Ebr., Del., etc.), It is, indeed, in my judg-
- ment, most natural to conceive the angelic hosts
_ “asa festal company” (Cant. vii.1), yet, as in ap-
position with ‘myriads ;’ to which there is then
. Subjoined the mention of the Christian church.
. For inasmuch as the term ‘‘ myriads” does not of
. necessity, under all circumstances, denote angels,
. Num. x. 86, it would be almost indispensable to
36
add some specializing clause. Should we, on the
contrary, connect ἀγγέλων not with πανηγύρει
(Seb. Schmidt, Griesb., Knapp, etc.), but with
μυριάσιν (Bez., Calov, Storr, Thol., Liin., ete.),
we must, in that case, either take πανῆγ. as in
opposition with μυριάσιν, which would be dragging
and heavy, or connect it with the following, giv-
ing it quite another reference. Thol. makes,
alongside of the ‘myriads of angels,’ a ‘festal
company’ of glorified saints, who are already
celebrating the Sabbath of the people of God
(ch. iv. 19), and the community of Christians
still walking upon the earth. ΤῸ these latter
the ἐκκλησία πρωτοτόκων certainly has reference,
inasmuch as they are said to be «“ registered or en-
rolled in heaven; ” because by the introduction of
their names into the book of life, they are regis-
tered as citizens of the kingdom of heaven, with
an assured prospect of the heavenly inheritance,
(Dan, xii. 1; Luke x. 20; Phil. iv. 3; Rev. iii. 5;
xili.8; xx. 15); and they are called “ First-born,”
not in reference to the dime of their conversion,
whether understood of Apostles (Primas., Grot.),
or of the earliest Jewish and Gentile believers
(Schlicht., Bl., Ebr., etc.), or of those who have
been glorified by martyrdom (De W.); but in re-
ference to their dignity as ‘ first-fruits of the crea-
tures of God” (ἀπαρχὴ τῶν κτισμάτων Tot θεοῦ), James
i. 18, Rev. xiv. 4; 2 Thess. ii. 18 (Béhm., Thol.,
etc.). [May there not be a reference in the term
πρωτότοκος, here to the case of Esau, a little above
alluded to, who sold his birth-right, πρωτοτόκια,
and whose selling or parting with it was indis-
pensable to its passing over to Jacob? In earthly
families and relationships there can be but one
first-born; the prerogative is restricted by the
nature of the case. But in the family of God
they are ali ‘first-born.’ The congregation of
ancient Israel was made up in but a small pro-
portion of those who held this honor; but the
spiritual church of the New Testament is a
“community or congregation of First-born ones”
—they are ali first-born. This need not exclude
the reference to the import of the term as given
by the author.—K.]. The term ἀπογεγρ. forbids
our referring the ‘first-born,’ either to those
already dwelling in heaven, or to angels, as the
oldest inhabitants of heaven (Néss., Storr, etc.),
or to the patriarchs and saints of the Old Testa-
ment (Calv., Beng., Liin., e¢e.), or to the glori-
fied first fruits of Christianity (De W.); for the
sealing borne by the 144,000, as their character-
istic mark on the heavenly Zion (Rev. xiv. 1), and
which had been already impressed upon them on-
the earth (ch. vii. 3), is an entirely different
thing from the registering of their names in the
list of the citizens of the kingdom of heaven.
But it is very questionable whether we are au-
thorized to refer πανηγ. to the festal company of
the glorified, as such a reference is in no way
exegetically involved in the text. It were
much more natural in such a coordination of
πανηγύρει and ἐκκλησίᾳ in reference to the πρωτό-
τοκοι, not, indeed, to adopt the view of Liin., that
the collective community of the first-born are:
characterized partly as a festal and exulting as-
semblage (zavyy.); partly as bound in an in-
ward unity (ἐκκλησ.), but rather that of Hofmann, .
who finds in it the united and kindred designa-
tions of the church, partly as a religious and
208
THE EPISTLE TO THE HEBREWS.
worshiping, partly as ἃ political organization.
But there is absolutely no ground apparent for
this double representation ; on the contrary, the
absence in this case of the connecting particle
καί between the two principal members would be
entirely inexplicable.
Ver. 23. As Judge, to the God of all, etc.—
[So Moll with many, instead of ‘‘to God, the Judge
of all’]. We need absolutely assume no inver-
sion (with the old translators and interpreters).
The subject is the prerogatives of the Christian re-
velation; hence in regard to the Judge before
whom the first-born, who are enrolled for the
kingdom of heaven, ὁ. 6., Christians, are yet to
appear, the comforting declaration is made that
He is the God of all; i. ¢., stands in a positive
religious relation to all the members of this
community. This explanation is suggested by
the context, and is entirely satisfactory. It
makes also a natural connection with what fol-
lows. To take πάντων as neuter, thus desig-
nating the Judge who protects His people by His
judgment, in His omnipotence as God over all
beings and things (Del.) is totally unnecessary,
and, in fact, would require ἐπί with πάντων. It
is equally erroneous to find in the passage a re-
ference to the narrow and bigoted conceptions
of the Jews (BL, De W., Liin.).
Spirits of the just made perfect.—By
virtue of their religious communion with God
the Christians, while yet living, stand in the
game political fellowship to which the departed
spirits of the rightcous belong, not barely those
of the Old Covenant (Schlicht., BL, De W., Ebr.,
etc.), nor merely those of the New (Grot., Beng.,
Storr, Liin., ete.), but of both (Bohme, Thol.,
Bisp., Del., Riehm, Alf.). They are called rere-
:λειωμένοι, not because they have completed their
parthly life (Calv., Limb., Bohme, etc.), and not
vin the sense of τέλειοι, perfect ones (Theophyl.,
Luth., etc.), but because Christ has brought them
to the goal of perfection. For although they
‘have not yet experienced the resurrection, and
sthat ultimate perfection (τελείωσις) which is com-
men to all the believers of the Old and the New
Testament, still awaits them (ch. xi. 40), yet
Christ who descended and ascended, Eph. iv. 10,
‘has already opened to them the gates of the
‘realm of death (Rev. i. 18). Even before the
‘resurrection they have been permitted to enjoy
the presence of the Lord (Phil. i. 23; compare
John xiv. 2).
Vex. 24. Jesus, mediator of a new co-
venant.—tThe writer selects the personal histo-
rical name of the Mediator, because by the death
of the Incarnate One upon the cross, that cov-
enant was effected which (ch. viii. 8, 13; ix. 15)
was called καινῇ, as being new in its quality
(fedus novum), but is here called ved which
Bohme, Kuin., and others here without ground
regard as identical in meaning, but which rather
characterizes this covenant as recent, ἃ8 new in
time and fraught with youthful vigor.
DOCTRINAL AND ETHICAL.
1. The legislation of Mount Sinai has a threa-
tening, and even fearful character, which brings
out in strong relief the majesty of the God, who,
by His voice -indeed reveals Himself on earth,
but remains Himself invisible; and in view of it
fills sinful man with terror in the feeling that he
stands exposed to the avenging lightnings of
this Heavenly King, and has nothing to oppose
to the thunders of His speech; so that, instead
of rejoicing in the presence of God, he would
rather flee from the stormy terrors of His ap-
proach, unless restrained by the hand and man-
date of the Almighty. This fearful shuddering
before God was felt even by the Mediator ot
God’s revelation to the world, inasmuch as He
was only a man who Himself stood in need of ἃ
reconciling mediator. Although there existed
an earthly place for the revelation of God, yet
God still remained Himself unapproachable, and
the natural phenomena in which He announced
His presence, and indicated the character of His
revelation for the time being, at the same time
veiled His real essence. In accordance with this,
the charaater of God’s Old Covenant people is
only that of an external holiness and union with
God, which expresses, and represents that which
should be, but is unable to obtain and impart it.
2. Christians, on the contrary, are the true
people of God, endowed with a citizenship in hea-
ven, and with all the means of grace on earth, so
that in their pilgrimage below, they are not
merely blest with heavenly goods, but are trans-
_ formed into the heavenly character, (Eph. ii. 6), and
have their citizenship (πολέτευμα) in heaven
(Phil. iii. 20), with whose inhabitants they now
already, as belonging to the kingdom of God,
have fellowship, and their approach to which, as
members of the New Covenant, is rendered possi-
ple by the blood of its Mediator, which brings
them who are sprinkled with it into a gracious re-
lation to the Judge, and which, as the blood of the
Righteous One, who, in the power of an indestruc-
tible life, stands completely and forever in our
stead, powerfully surpasses the cry of Abel for
vengeance, who, murdered in his innocence, is
not forgotten of God (ch. xi. 4).
3. The mention of the ‘‘spirits of the just made
perfect,” argues decisively alike against the as-
sumption of a sleep of the souls of the departed, and
against the doctrine of a purgatory.
HOMILETICAL AND PRACTICAL.
By what means we ascertain that the Mediator
of the Old Covenant revelation was not the genuine
Mediator.—The diversity of the voice of God in
the Law and in the Gospel.—By our entrance into
the Christian Church we come into communion with
a heavenly world.—That which most terrifies us,
most powerfully consoles, most tenderly allures.—
Our connection with heaven, prepares us on earth
to triumph over the world.
Srarxe:—The glory of the New Covenant
pledges all who live in it to the greater sanctity.—
The law of the Most High is no child’s play; it
commands and threatens. If we are unable to
fulfil it, we must still fear in holy reverence, and
seek protection with Him who has fulfilled it on
our behalf.—Here on earth believers are really
blessed and they pass in their blessed state of
grace from one degree of blessedness to an-
other.—See, we are to be citizens of the hea-
venly Jerusalem, associates with Christ, with the
holy angels and the elect.—By faith, Christ dwells
CHAP. XII. 25-29,
----
209
in our hearts; we have Him and enjoy Him; but
in heaven we shall properly see Him, possess
Him, and be satisfied.
Haun:—We are, as it were, so loaded down
with grace, that it were the greatest ingratitude
and insensibility if this did not spur us on.—The
fact that a part of His people are still in a distant
land, and some are aiready at home, is matter of
no account with the Lord Jesus, and occasions
Him no concern; for, in His own time, He will
bring us all thither.—We have, in the Spirit,
perpetual access on high, and perpetual enjoy-
ment from on high,
Hrvsyer:—The Church of Christ on earth ig
a nursery for the Church of Christ in heaven.
The Christian alone has the hope of a blessed
‘communion with all saints.
TuotucKk:—The greater the grace which is
evinced toward us, the heavier our responsibility,
if we refuse to heed it.
Appuun :—The children of God on earth and
the children of God in heaven, are intimately
united.
HEpINGER :—Grace, not wrath, is to quicken
our obedience.—The fairer the city, the more
cheerful and glad the service of its citizens.
Vv.
The guilt and punishableness of apostasy stand proportionate to the blessings and obligations
of the New Covenant.
CHaprer XII. 25-29,
25
See that ye refuse not him that speaketh: for if they escaped not who refused
him that spake [was uttering his oracles, γρηματίξοντα] on earth, much! more shall
26 not we escape, if we turn away from him that speaketh from heaven: Whose
voice then shook the earth: but now he hath promised, saying, Yet once more I?
27
shake not the earth only, but also heaven.
And this word, Yet once more,
signifieth the removal of those things that are [being] shaken, as of things that
are made [as having been made], that those things which cannot be shaken [which
are not shaken] may remain.
28
Wherefore we receiving a kingdom which cannot be
moved [not to be shaken], let us have grace [cherish gratitude ]’ whereby we may [let
us] serve God acceptably with reverence and godly fear [with devout reverence and
29 fear]:* For [also] our God is a consuming fire.
1 Ver. 25.—According to the best authorities we are to read ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρηματίζοντα, πολὺ
μᾶλλον. So also Sin.
2 Ver. 26.—Instead of σείω read ceiow, after Sin. A. C., 6, 47, 53.
8 Ver. 28.—The lect. rec. ἔχωμεν is supported by A.C. D. L. M.,, ete.
cases the Indic.
Ro also the reading λατρεύωμεν. Sin. has in both
4 Ver. 28.—Instead of μετὰ αἰδοῦς καὶ εὐλαβείας read μετὰ εὐλαβείας καὶ δέους, after Sin. A.C. D*., 17,71, 73, 80, 187.
Ver. 25.---μὴ παραιτήσησθε, lest ye beg off from, decline, refuse ; a verbal correspondence with παραιτήσ., ver. 19, which
it is difficult to reproduce in English.—rdv λαλοῦντα, him who ἐξ speaking, vtz., God through Christ, as anciently through
Μοβεβ.--παραιτησάμενοι, after refusing, or more exactly, when they refused. The Part. is not part of the subject, but is
added predicatively to ἐκεῖνοι, or subject —rov χρηματίζοντα, who was uttering heavenly oracles, declaring the divine will, not
speaking as if=AaAovvta. or λέγοντα---τὸν an’ οὐρανοῦ, him (who speaketh) from heaven—again God, speaking through Christ.
Ver. 26.—viv δέ, seemingly temporal, and in part so, as contrasted with τότε: but in my judgment still more decidedly
logical=in the present state of things, as the case actually stands.—ér ἅπαξ, yet once, and once only.
Ver. 21.---τῶν σαλεν. of the things which are being shaken.—ws πεποιημένων, as having been made.—Iva, I connect not
(with Del., Moll, etc.) with πεποιημένων, but with μετάθεσιν, and hence put a comma after πεποιη.
Ver. 28.-- βασιλ. ἀσάλευτον, a kingdom not to be shaken—“ which cannot be moved,” of E. V., destroys the paronoma-
εἶα.---ἔχωμεν χάριν, according to Greek usage, not, let us have grace, but, “let us exercise gratitude.”—pera εὐλαβείας καὶ-
δέους; ‘with reverent submission and fear” (ALF.). eae ᾿ a ἢ
er. 29.—xai yapS/or also, not “for even,” which would require ἡμέτερος, or a more emphatic position of ἡμῶν.---Ἑ.1,
τὸν λαλοῦντα in the beginning of ver. 25, by the
“ speaker” here referred to must be understood,
EXEGETICAL AND CRITICAL.
Vzr, 25. Him who is speaking, etc.—Inas-
much as the ἐπὶ γῆς χρηματίζων must be not
Moses, but God; inasmuch, too, as the words τὸν
ἀπ’ οὐρανῶν, se. χρηματίζοντα can in like manner,
as shown by the following οὗ, denote God alone,
but the words just mentioned stand parallel with
not Christ (Hc., Primas., Bohm., Ebr., ete.), but
God. The emphasis is not laid on the diversity
of the persons whom God employed in founding
the Old and the New Covenant, but on the di-
versity in the modes of revealing one and the same
God. ‘The Sinaitic revelation, belonging te
the past, and the ever present and continued ree
210 THE EPISTLE TO THE HEBREWS.
velations to the Church of Christ, are placed in
contrast with each other. At that time, He who
was speaking to Israel had descended to earth;
but He through whom God speaks to us is He
who hath ascended to heaven” (Hofm., Del., in
part, Bl.). Thus vanishes the imperfect antithe-
sis censured by De W., produced by referring
the speaking on earth to the earthly ministry of
Christ, and then, with Thol., laying the empha-
sis on the fact that Christ had descended from
heaven, that is, had not appeared among man-
kind in the ordinary and natural way; or, with
Liin., upon the fact that God had sent to us not
an earthly man, as Moses upon Sinai, but His
own Son, as His interpreter. For it might then be
objected that the Son of God has appeared
«upon earth,” but that God upon Sinai, without
descending into the midst of Israel, had spoken
“from heaven” (Ex. xx. 22; Deut. ix.13). The
true explanation preserves and renders consist-
ent the connection of the thought with the above
mentioned blood of sprinkling.
Ver. 26. But now hath he promised.—
The subject of ἐπήγγελται is contained in the
preceding οὗ, and the whole sentence has sprung
grammatically from blending into one two decla-
rations; for the νῦν, dé refers to the time of the
incipient fulfilment of that which God has an-
nounced, Hagg. ii. 6ff. ‘“ExjyyeArae is Perf.
Pass. in a middle sense, as ch. iv. 21.
Ver. 27. Yet once for all.—The first shak-
ing tock place at the giving of the Law (Ex. xix.
18), where, however, the Sept. translates λαός
instead of ὄρος, for which reason our author re-
fers doubtless to Judg. v. 4, 5; comp. Ps. Ixviii.
9; exiv. 7. A like display of Jehovah’s power
is predicted by the prophets for the closing Mes-
sianic epoch, Mic. vii. 15; Hab. iii; Hagg. ii.
The author follows the defective translation of
the Sept. In the original itis said, ‘Yet one
thing; it is a small matter.” This expansion of
the time from Hos. i. 4 implies, according to
Hitz. and Hofm., two things; namely, that the
time from the present until the final grand con-
summation will constitute but one epoch, and
that this-will be a brief one. Thus the argu-
ment from the ‘‘yet once for all’’ (ἔτι ἅπαξ) is
sound as to the matter of fact, although in form
it attaches itself to a false rendering.
As having been made, efc.—Alike the ex-
pression, ὡς πεποιμένων, and the final clause fol-
lowing that, show that the shaking refers not to
any convulsion accompanying the entrance of
Christianity into the world (Coccei., a Lapid.,
Bohm., Klee, etc.), but to the final consummation
(Theodoret, Theoph., Erasm., Bez., Bl., Thol.,
etc.). Even at the creation God intended and
prepared for the last and now commencing trans-
formation of the changeable into the unchange-
able, of what may be shaken into what cannot be
shaken (Rom. viii. 21), or (as is said, ch. iv. 4-9),
for the sabbatism of the world. On account of
this parallel with which Col. i. 16; Eph. i. 10
substantially coincide, the reference of the final
clause with iva to μετάθεσιν (Theod., Gc., BL,
De W., Liin., etc.) is quite improbable, and all
the more so in that also the new heaven and |
the new earth are said to be created and made,
18. Ixv. 17; xvi. 22. In connecting iva with
ὡς πεποιημένων it is better with Grot., Beng.,
Thol., Hofm., Del., etc., to take μένειν in its usual
signification, which has the authority of Is. Ixvi.
21, than in that of waiting for something (Storr,
Bohm., ete.), which occurs Acts xx. 5, 23, and
frequently in the Sept. ᾿
[Alford rejects, and I think with entire cor.
rectness, the reference of the final clause to
πεποιημένων, and retains the much more rational
and entirely unobjectionable view tbat it is to be
connected with μετάθεσιν. The characterization
of “186 things that are shaken” as “ having
been made in order that the things which are
not shaken may remain,” to wit, by the removal
of things which are shaken, is so forced and
unnatural that nothing but necessity can justify
our adopting this construction. On the other
hand, its construction with μετάθεσιν seems to me
open to no valid objection whatever. For, in
the first place, although there is no strict logical
causative connection between the removal of the
things that are shaken and the remaining of the
things that are ποῦ ΒΗ ΚΘΗ, yet, as a popular form
of expression, itis entirely natural. The change-
able and temporary is easily conceived as being
taken out of the way in order to give permanent
place to the immutable and abiding. In the se-
cond place, the objection to taking τῶν πεποιημέ-
νων absolutely, as denoting simply things which
have been made, i. e., created, drawn from the
fact that the abiding and eternal, viz., the new hea-
vens and the new earth are also represented as
having been made, rests, I think, upon an entire
misconception of the author’s point of view. He
says nothing about ‘‘a new heaven and a new
earth,” and there is no evidence that these spe-
cific things are in hismind. Itis rather the great
heavenly, spiritual elements of the new dispensa-
tion, as against the worldly, material, and per-
ishable elements of the old. It is Mt. Zion as
opposed to Mt. Sinai; the heavenly Jerusalem
as opposed to the literal seat of the Old Theo-
cracy; the heavenly sanctuary as against the
earthly—and in short, the whole spiritual sys-
tem of the New Testament, as against the things
that have been made. The term τῶν πεποιημ. is
therefore, from the author’s point of view, ἃ
precise and admirable characterization of the cre-
ated and therefore perishable nature of the Old
Test. economy.—K. ].
Ver. 28. Therefore since we, etc.—Avd in-
troduces the following exhortation as a logical
reference from the preceding verse, the special
ground of the exhortation being given in the
participial clause (Dan. vii. 18). The absence
of the article with βασιλείαν indicates that this
clause is not, with Calv., Schlicht., Beng. and
others, to be included in the exhortation itself.
Nor may we, with Bez., Schlicht., Grot., Bisp.,
ete., render, ‘Let us hold fast the grace.” For
then the article would be indispensable with
χάριν, and, instead of ἔχωμεν, κατέχωμεν would
be required (as ch. ili. 6, 14; x. 28); or κρατῶ-
μεν, as ch. iv. 14.
Ver. 29. Por also our God, efe.—Were the
idea intended that our God also, the God of the
New Test., as well as the God of the Old, is a
consuming fire (Bl., De W., Thol., Bisp.), the
reading should be καὶ γὰρ ἡμῶν ὁ θεός. Yet nei-
ther again do the position of the words and thé
connection point to the thought that God is
CHAP. XIII. 1-6.
211
not merely a God of grace, but also of avenging
justice (Liin.), The passage merely designs to
give, with a reference to Deut. iv. 24, a feature
of the Divine character, and is not intended merely
to give prominence to one attribute in compari-
son with another. Under this view, καὶ γάρ is—
etenim, a8 Luke i, 66; xx. 87 (Del., Riehm).
DOCTRINAL AND ETHICAL.
1. We can refuse to receive and to follow that
which Gud says to us; but we can escape neither
the responsibility for such conduct, nor the judg-
ment of God regarding it.
2. Our responsibility is rendered all the greater
by the increased elevation and fulness of grace
which characterize the revelation of God in the
New Testament, a revelation standing related to
that of the Old Testament, as heaven to earth.
8. This Christian revelation is at the same
time the final and the complete one, so that nothing
farther is to be looked for but the Jast convulsion
of all things, which, at the second coming of the
Lord, shall transform heaven and earth.
4, At the very creation of the world, God
looked forward to, and made arrangements for
the eternally abiding and unchangeable kingdom
of glory, and to the introduction of that kingdom
tend all the revelations, arrangements, and pro-
vidences of God in the history of the world.
6. This everlasting kingdom shall we Chris-
tians as children of God, and joint heirs with
Jesus Christ (Rom. viii. 17), receive into possession:
for this we owe a debt of gratitude to God, which
should evince itself in a service well pleasing to
Him, which yields for us the highest gain, and
has the richest promise (Ps. 1. 23.)
6. This filial relation to God must beget neither
an unbecoming familiarity, nor a false security,
but must inspire a guarded caution and rever-
ence such as belongs to the nature of God in
which the fire of holy love consumes all that is
unholy, and kindles to a flame all that is sus-
ceptible of life,
HOMILETICAL AND PRACTICAL.
God speaks with us; then He seeks us in Hia
word; afterwards He judges us.—Every revela-
tion of God is accompanied with great convulsions,
and by movements in heaven and on earth. How
stands our heart in relation thereto?—We can
neither plead ignorance nor inability if we fail to
escape the coming wrath.—The rejection of the
highest. grace, draws after it the heaviest punish-
ment.—However different is the old covenant
from the new, it is one God who speaks, judges,
and saves, in both.—The world, however power-
ful and great it may be, cannot shield us against
the wrath of God, and cannot rod us of the king-
dom of God; but it can bring down upon us the
one, and defraud us of the other.—The kingdom
of nature is destined, through the kingdom of
grace, to be transformed and exalted into the
kingdom of glory.—The kingdom of God is the
object of the creation; revelation is the means of
its accomplishment.
Srarke:—In the duty of serving through the
grace of God, of pleasing Him with reverence
and fear, lies a beautiful connection of Law and
Gospel.—Believers receive the kingdom, not as
mere subjects, but as partners in sovereignty,
who are jointly exalted to the throne of Christ,
(Rev. i. 16; iil. 21; v. 9 f.), by virtue of their
royal priesthood (1 Pet. ii. 9).—Alas! the world
sins against the commands of God as securely as
if there were no avenger; nay, it even makes a
mock atsin. But God is a consuming fire (Ps. ii.
11, 12).
Be ke :—God is without end in the gift, the
Lord Jesus without end in the allotment, and we
without end in the reception of the immovable
kingdom; and thus we mount above everything
which is subject to change.
Hevusnes:—tThe glory of Christianity lays us
under obligation for the highest gratitude.
Hepincer:—Compulsory love is not the best.
But the obligation to be godly is great; of this
be not forgetful.
CONCLUSION OF THE EPISTLE.
A.
Moral exhortations of a more general character.
Cuaprer XIII. 1-6.
2 Let brotherly love continue.
some have entertained angels unawares.
1,
8
4
5
[being] content with such things as ye
with them; and [om. and] them which suffer adversity, ὃ : y
the body. Marriage 7s honourable in all [Be marriage held in honor in all things], and
whoremongers and adulterers God will judge.
2 tion [disposition, or mode of life] be without covetousness; and be
ee et ὁ ye have: for τ [himself] hath said, I will never
the [be its] bed undefiled: but [or for]
Be not forgetful to entertain strangers: for thereby
Remember them that are in bonds, as bound
as being yourselves also in
212
THE EPISTLE TO THE HEBREWS.
6 [by no means] leave thee, nor [will I at all] forsake thee. So that we may boldly
[with contidence] say, The Lord ἴδ my helper, and I will not fear what man shall
do unto me [I will not fear; what shall a man do unto me ΤΊ:
1 Ver. 4.—The particle δέ is found in C. D***. J. K.; on the contrary, γάρ in Sin. A. D*.M. The Pesh. follows the
former reading; the It. and Vulg. the latter.
Ver. 2.-- τὴν φιλοξενίαν, hospitality—d.a. ταύτης, by means of this.—édrabov ξενίσ., ip
unawares; the Aor. pointing back historically to the time of the event.
Ver. 3.—Is more forcible with the asyndeton of the original;
tatr
μένων, those in distress.
[Tisch., Del., Moll retain δέ. Alf. substitutes yap.—K.].
"
ἃ notice entertaini:
9
the and is unnecessary and enfeebling.—rav κακουχου-
Ver. 4.—The Imperat. is (with Moll, Del., Alf., etc.) much better than the Ind. construction of the Eng. ver. We might
hesitate to supply the Imperat.. rather than the Indic., but we must do so in ver. 5, and there is no difficulty here, be-
cause the imperative idea which belongs to all the preceding clauses, would naturally be transferred to this, in the absence
of the verb.—'Ev πᾶσιν, in all things; with persons, παρὰ πᾶσιν, would be more natural (Moll, Alf.).
Ver. 5.—o τρόπος, habit, dtsposition; Moll: Sinnesart ;
Alf.: mode of 1178.---ἀρκούμενοι τοῖς παροῦσιν, being contented,
with what ye have.—avrds γάρ, for he himself—ovd μή σε ἀνῶ, οὐδ᾽ ov μή σε, etc. much more emphatic than the construc-
tion of the Eng. ver., “1 will by no means leave thee, nor will I by any means abandon thee.”
Ver. 6.—Oappourras, with confidence —xai οὐ φοβηθήσομαι:
Sin. follows Vulg., etc., in omitting καί ; Alf., Del., Moll
etc. retain it. But all agree in reading tho following clause, as an independent question, τί mouje., etc., what will a man do
unto me?
EXEGETICAL AND CRITICAL.
Ver. 1. Continue.—The form of the injunc-
tion shows that the brotherly love, once so preva-
lent in the church, 7. e., the mutual love of Chris-
tians, must, at the time of the composition of our
Epistle, have still been active in it, as indicated
also at ch. vi. 10; x. 82 ff.; while ch. x. 26
shows the necessity of their being exhorted to
the practice of this virtue. This brotherly love
φιλαδελφία) which, according to 2 Pet. i. 7, con-
stitutes a specific form of the broader virtue of
ἀγάπη was designated by the Lord Himself as a
special characteristic of His disciples (Joh. xiii.
35. Also Tertullian paints in the liveliest colors
its prevalence in the church of his time; and
even the scoffer Lucian is obliged to pay an un-
willing tribute to its power when he says (de
morte Peregrini): ‘Their principal Law-giver
has inspired in them the sentiment that they are
all mutually brethren so soon as they had passed
over, ἢ, 6., had denied the Grecian Gods, and de-
voted themselves to the worship of that crucified
sophist, and were living in accordance with his
precepts.” Moreover, Julian (epistle 49) says
that ‘kindness toward strangers (ἡ περὶ τοὺς
ξένους φιλανθρωπία) had been a principal means
of propagating the ἀθεότης of the Christians.
Ver. 2. Porget not.—AavOdve, with the par-
ticiple, is a familiar Greek construction. The
reference is to the experiences of Abraham and
Lot (Gen. xviii. 19). Perhaps also to Matt. xxv.
44,45. Substantially parallel are Rom. xii. 13;
1 Tim. iii. 2; Tit. i. 8; 1 Pet. iv. 9. Whether
Azafov forms a paronomasia with ἐπιλανθάνεσθε
(Lun.) is doubtful.
Ver. ὃ, As bound with them—as being
yourselves also in the body.—It is neither
necessary nor admissible, in order to give to ὡς
the same signification in both clauses, to under-
stand, with Bohme, and others, the bound with
them, of life and sufferings in the ecclesia pressa,
[‘‘travelling too far from the context.”—Aurr. ],
or, with Calvin, and others, to understand the
“body” of the church as the body of Christ. We
may, with Cic., give ὡς in the first clause, also
the causal significance, which it unquestionably
has in the second; but his translation, ‘“inas-
much as we are closely connected with them,”
merely involves the idea that, by virtue of our
membership and communion with our imprisoned
brethren, we should feel ourselves under obliga-
tion to remember them in loving sympathy. It
is more advisable, therefore, to take the first ὡς
asa particle of comparison. [‘‘ As being your
selves also in the body,” 1. ¢., as being yourselves
in a body which exposes you to like suffering
with them, and might therefore be expected to
secure your sympathy for the sufferer.—K. ].
Ver. 4. Marriage in all.—In the New Testa-
ment γάμος means, elsewhere, the wedding and
its celebration; here, as in classical Greek, wed-
lock. [Alf. takes it here as “" wedding,” and
renders it ‘‘ your marriage’’|. ’Ev πᾶσιν means
not with all nations (Pesh., Beza, Grot., and
others, who, with τίμιος, erroneously supply
ὅτι); but, ‘in every respect, in all respects.’*
Were the injunction intended to be that mar-
riage should be held honorable with all persons.
(Luth., e¢c.), or that no unmarried person should
regard it with contempt (Bohme, Schultz, eéc.),
or that it should be forbidden to no man, the form
would probably be παρὰ πᾶσιν.
Ver. 5. He himself has said.—Not Christ
(Bez., Béhm., Klee), but God, in the Scripture.
These words are found in full, Deut. xxxi. 6, 8,
and repeated, 1 Chron. xxviii. 20. But God is
there spoken of in the third person. Individual
elements of this consolatory address, represent-
ing God as speaking in the first person, are
found, Gen. xxviii. 15; Josh. i. 5; Isa. xli. 17.
It is found, in precisely the same terms as here,
in Puito, Hd. Mang., 1. 480. That the author
has drawn immediately from Puro, (Β]., De W.),
is scarcely to be supposed. We may rather con-
jecture that the saying had in this form already
become a proverb (Beng.), or that it originated
in the liturgical and homiletical usage of the
Hellenistic Synagogue from the confounding of
kindred expressions with the original passage,
Deut. xxxi. 6 (Del.). The double negation in
the first, and the triple negation in the second
member, serve for emphasis. The mention of
the persecutions of the church, suggests the
trustful declaration cited from Ps. exviii. 6.
DOCTRINAL AND ETHICAL.
1. Brotherly love stands preéminent among the
distinguishing marks of the children of God
(1 Jno. iii. 1), and if genuine, never ceases (1 Cor.
xiii. 8). | Its purity, power, and permanence,
however, depend upon the nature of our relation
CHAP. XIII. 1-6.
218
to Christ, and with this, upon that of our faith.
It cau therefore, on the one hand, never dispense
with nourishment, culture and discipline; and
on the other cannot do without exercise.
2. The practice of. hospitality may very easily
prove disagreeable; one may exercise it unwill
ingly, sullenly, and enviously; may limit it by
caprice and selfishness ; may regard and treat it
as aburden and a plague. We must therefore be
kindly reminded of this duty, as a duty of love,
and learn io give heed to the dlessing it brings
with it, in order that the offerings which we are
required to bring, and the privations which we
impose upon ourselves, may not fall toe heavily
or incite us to self-glorification. And this bless-
ing transcends our knowledge and conception. We
may receive into our house messengers of God;
nay, may receive Christ Himself, in His humblest
servants (Matt. xxv. 35 ff.),
8. The connection, which, in a two-fold way,
we have with sufferers, viz., by spiritual and by
natural ties of friendship, must make itself be
recognized by compassionate and effective sym-
pathy, in every individual case; and inasmuch
as this is deficient, and often inconvenient, we
are reminded, on the one hand, of the law in ac-
cordance with which, if one member suffers, all
the members suffer with it (1 Cor. xii. 26); and
on the other, of our own liability to suffer, ἃ lia-
bility inseparable from our bodily life.
4. The character belonging to marriage, as an
ordinance instituted and blessed of God, and the
purity which, according to the will of God, befits
the marriage bed, and the rites of matrimony,
need special attention and care. ‘The terrible
sentence pronounced on fornicators and adul-
terers is one which pays no heed to the false rea-
sonings and cavilling interpretations, which will
plead in excuse for such impurities the fierce
lusts of man, the course of the world, and the
difficulties of ordinary wedlock. At the judg-
ment of God it will also be made manifest how
much power and light the knowledge of God and
of our Lord, Jesus Christ, have imparted to each
one, by which to escape from this corruption of
the world; nay, it will also become manifest
that the majority have fallen, not from an irre-
sistible power of their nature, but from lusts
wilfully indulged, and nurtured and heightened
by the reading of mischievous books, and by pro-
fligate intercourse; nay, that frequently they
have themselves inflamed, and urged on anew
the nature which had been wearied out in the
service of sin, and had withdrawn from it with
loathing. Then, too, it will become evident what
evasions men have resorted to, in order to escape
the judgments of men, and why many have so
aided others, and how many a one has chosen
rather to carry his lusts with him to the bar of
God, than to free himself from them upon the
dying-bed ” (Rieger).
5. Pleasure and licentiousness lead not only to
extravagance, but also to discontentment, thence
to covetousness, and finally, not unfrequently to
miserly niggardliness. Yet even apart from this,
an insatiable and covetous habit of feeling and
action stands in direct antagonism to the Chris-
tian temper and conduct (Matt. vi. 19-84; Col. iii.
δ; Phil. iv. 11,12; 1 Tim. vi. 6), and plunges one
into severe temptations and great dangers (1 Tim.
vi. 9 ff). An effective weapon against this, aa
against the fear of human wickedness and vio-
lence, is the use of the word of God, by which
confidence in the living God, who has promised
that He will withdraw from us neither His pre-
sence, nor His help, is awakened and nourished.
HOMILETICAL AND PRACTICAL.
What most Ainders, and what most promotes the
exercise of Christian love.—We have in suffering
and assaults, not merely the sympathy of the
brethren, but also the comfort of the word of God,
and the help of the Lord.—Faith, the mother of all
virtues.—The characteristics of true Christianity.
—How, while living in the world and in the
flesh, we conquer world and flesh.—We are either
judged or saved of God; there is no alternative.
SrarKke:—Love is a cardinal virtue, which
embraces in itself all others (Rom. xiii. 10), and
is a fruit of the Holy Spirit, in which faith be-
comes active (Gal. v. 6).—Brotherly love must
not be love in words, but must evince itself in
act, especially toward those who are, for the
sake of the Gospel, imprisoned, or otherwise
suffering persecution, so that we may extend to
them counsel, aid and refreshment (1 John iii.
18).—It is a gracious provision of God that
although the ungodly would gladly see all the
righteous destroyed at once, or at least oppressed,
still sufferings pass but gradually from one to
another, in order that those who as yet have been
spared, may be able to receive and succor the
oppressed (Rev. xii. 12).—He who is prudent
will let the consideration of the righteous judg-
ment of God hold him back from sin (Eccles. xii.
18, 14).—Sin, the sin of fornication and adultery,
cannot be too sharply rebuked before the world.
Hence God has pledged Himself to punish them.
—The little which a righteous man hath, is bet-
ter than the great possessions of the ungodly.—
A Christian must faithfully apply to himself what
he reads in the Holy Scriptures, according to the
exigencies of the case.—Human weakness fears
before men, as if they could disturb its pleasant
repose and satisfaction. But comfort! who
shall be able to harm those whom God has taken
into His protection? (Rom. viii. 31; 1 Pet. ili.
14).
Peake belongs to the nature and power
of faith to receive promptly and interpret for
itself every word of God, but along with this to
set to its seal, that God is true. He who makes
God alone his goal, has in God a rich consola-
tion.—This is the holiest feature of the book of
the Psalms that in it the Divine promises are
placed before us, transformed already into pure
nourishment for faith, and into living power.
Hann:—A guest has frequently an invisible
companion, and thus the cost of his entertain-
ment is richly repaid.—Worldlings leave one
another in the lurch; but believers all stand
firm for a man.—Brotherly love has two hin-
derances, the unchaste flesh, and avarice.—God
makes a marvellous distribution of suffering: one
suffers early, another late. Thus what has not
yet arrived, may still come. Hence, both in
prayer and in penefactions remember the misera-
ble.—Man is always anxious lest his supplies
may fail; but God is good for all our deficiencies.
214 THE EPISTLE TO THE HEBREWS.
ScHLEIERMACHER :—On Christian hospitality. | anxious care for food, and makes us free from the
(Sermons on the Christian household). fear of men. ᾿ ᾿
HEvBNER :—The dearer to us is our faith, the Hepinaer :—Love has extraordinary impulses;
dearer to us are our kinsmen in the faith.—In | the best love gladly entertains guests. Whom?
Christianity purity has a religious ground.—Con- | Those who are unable to render any temporal
fidence in God is the best preservative against | recompense.
B.
Special admonitions regarding their inclination to apostasy.
Cuarter XIII. 7—17.
7 Remember them which have the rule over you [your leaders], who [as those who]
have spoken [spoke] unto you the word of God: whose faith follow, considering the
8 end of their conversation [contemplating the issue of their walk]. Jesus Christ [is]
9 the same yesterday, to-day, and forever. Be not carried about [aside, napagépeabe |}
with divers [various] and strange doctrines [teachings]; for τέ ’s a good thing [is good }
that the heart be established with grace; not with meats, which have not profited
{0 them that have been occupied? therein. We have an altar, whereof [wherefrom] they
11 have no right to eat which [who] serve the tabernacle. For the bodies of those beasts
whose blood is brought into the sanctuary by the high priest for sin are burned
12 without the camp. Wherefore Jesus also, that he might sanctify the people with his
13 own blood, suffered without the gate. Let us go forth, therefore, unto him without
14 the camp, bearing his reproach. For here we have no continuing city [have not here
15 an abiding city], but we seek one to.come [are seeking that which is to come]. By
[Through] him therefore let us offer the sacrifice of praise to God continually, that is,
the fruit of our [om, our] lips giving thanks [making acknowledgment] to his name.
16 But to do good and to communicate forget not: for with such sacrifices God is well
17 pleased. Obey them that have the rule over you [them that lead you, ver. 7], and
submit yourselves: for they watch for [are watching on behalf of] your souls,‘ as they
that must give [render] account, that they may do it with joy, and not with grief
[sighing, στενάξοντες] ; for that is unprofitable for [unto] you.
1 Ver. 9.—Instead of περιφέρεσθε read παραφέρεσθε, after Sin. A. C. D., and the majority of minusc.
; 2 pete nsiead of περιπατήσαντες, Sin. A. D*., read περιπατοῦντες... ‘The former has been introduced into Sin. by a
ater hand.
3 Ver, 11.—The words περὶ ἁμαρτίας, are wanting in A. they stand in Sin. Ὁ. K., before eis τὰ ἅγια; in C*., after these
words; and in 14,47, they become wepi ἁμαρτιῶν, for which reason they are regarded by some as an interpolated gloss.
4 Ver. 17.—The authority of A. and Vulg., is not sufficient to warrant the removal of the words ὑπὲρ τῶν ψυχῶν ὑμῶν,
and placing them after ἀποδώσοντες, where D*. again adds ὑπὲρ ὑμῶν.
[Ver. Τ.---τῶν ἡγουμένων, those who are (or in this case, were) leading you, who, it appears from what follows, were now
dead, and are to be remembered and followed in their Christian example. ‘Them that have the rule over you,” of the E.
V., therefore, is not strictly warrantable.—oirwes, characteristic, of the kind who (the which, Alf.).—éAdAnoar, not have Spo-
ken, but, spoke, historically—it is now over.—avabewpotvres, surveying back, going backward in your contemplations
over the entire series. Difficult to express by one word in English. “Considering,” however, which does duty here as for
ΒΟ many other words, is needlessly inadequate. Bett-r with Alf, “surveying.” “Considering” which, marks a purely
intellectual act, loses entirely the external imagory of ἀναθεωροῦντες. This is retained in “ surveying,” partially also in
“ contemplating.” Moll, “‘ hinschauend.”—ris ἀναστροφῆς, their conduct, walk (KE. V., conversation).
Ver. 8.—'Inaois χριστὸς, “ not common with our writer; only elsewhero at ver. 21,” (Alf.).—understand ἐστίν, is—eig
τοὺς αἰῶνας, stands emphatic, “is yesterday and to-day the same—and forever.”
Ver. 9.---μὴ παραφερεσθε, be not carried aside, not mepep., “carried about »—the mapad.,much more forcible and perti-
nent to the author’s purpose, as not referring to Christian instability in general, but to being borne away from Christia-
nity itself.
Vor. 9.—év ols, “in which they who walked, were not profited.”
Ver. 10.—e οὗ, from which, ewherefrom.—etovaiar, right, authority, privilege—rarely well rendered by power, as by E.
V., as at John i. 18---τῇ σκηνῇ, Beng. (cited by Alf.), “est aculeus quod dictt, τῇ σκηνῇ non ἐν τῇ σκηνῇ." ᾿
Ver. 11.—&v ζώων, of what animals=of those animals of which.—mepi τῆς ἁμαρτίας, for sin; Moll, though marking it
doubtful in his critical note, retains it in his version. Alford Tojects 1{.--διὰ τοῦ ἀρχιερέως, through, by means of the high,
priest, regarded as acting for the people, or for God.—xaraxaierat, are burned up, consumed ; E. V., are burned. not quit,
adequately.—rijs παρεμβολῆς, the encampment in the wilderness; the old tabernacle imagery carried through to the last,”
CHAP. XIIi. 7-17.
216
Ver. 14.---μένουσαν πόλιν, an abiding οἱΐν.---τὴν μέλλουσαν ἐπιζητοῦμεν,
hence implies yearning after, xi. 14),
that which is to be—the future abiding city.
4
we are seeking after (ἐπί, direction foward
Ver. 15.—dvadepwev, let us be offering up.—kapmov χειλ., the fruit of lips (fruit or offering rendered by lips) making
acknowledgment to his name,
᾿ γον. 11.---τοῖς ἡγουμ.. them that lead you, your leaders.—airoi γάρ, for themselves=they in turn, or on their part—
«γρυπνοῦσι, are sleepless, keep vigilant watch, the meaning stronger than is suggested by the simple English term watch.—
ὑπὲρ, on behalf of —as ἐπιδωσ., having, being destined, to render an account.—iva τοῦτο ποιῶσιν, that they may be doing this,
viz,
9 τενάζοντες,
gS, 97
EXEGETICAL AND CRITICAL.
Ver. 7. Your leaders.—The term ἡγούμενος
which is found Acts xv. 22, with the Rom. Clem.
ἢ Cor. 1 and 87), and in the martyr St. Ignat.
4 points to no other than the ordinary form of
church government (Dav. Schultz), Chrys. ex-
plains the word, although at this time, it already
had the special signification of abbot, by ἐπίσκοποι.
Of kindred nature is the designation of the
heads of the Church, 1 Thes. v.12, by προιστά-
μένοι.
Issue of their walk.—’Exfaotc τῆς ἀναστρο-
φῆς expresses not the development, (Hc., De Dieu),
and not the result of the walk, in respect to
others, (Braun, Cramer) or, in respect to the
perfected ones themselves, in heaven (Storr, etc.),
but, in the connection, their death by martyr-
dom.
Ver. 8. Jesus Christ, yesterday.—Inas-
such as the subject is the God-man, we need not
extend the ἐχθές (so read in Sin. A. C*. D*.) to
the time before the appearance of Christ (Beng.,
etc.), and thus neither to the entire time of the
Old Covenant, (Calv., etc.), nor at all to the preéx-
istence of Christ (Ambrose, Seb. Schmidt, etc.).
Luther, following the Vulg. and Mic., falsely puts
a stop after σήμερον. It is not the eternity (Am-
brose, Cyrill. Alex., Calov., ete.), but the eternal
unchangeableness of Christ on which emphasis
is laid. Hence, ὁ αὐτός is the predicate applica-
ble to all the three divisions of time. Thesentence
thus abruptly introduced, (without the usual
connection) serves undoubtedly to assign a reason
for the following warning, yet nothing author-
izes the supposition that it stands in an intended
antithesis to the Jewish expectation of a still fu-
ture Messiah (CEc.). It is possible that it, at the
same time, furnishes the ground for the preceding
exhortation, (Bl. Ebr., efc.), or encourages to its
fullfilment (Theoph., Grot., e¢e.). Nothing in the
passage requires us to take it as explaining the
substance of the faith of the ἡγούμενοι (Calov.,
Carpz.).
Ver. 9. By various and strange teach-
ings.—The ordinances of the Old Testament it-
self (Wieseler, Liin., etc.), the author would hardly
have thus designated, for they are regarded
by him as divinely ordained shadows and types
of essential and eternal objects and relations.
We must refer the term to human doctrines,
which attach themselves to these ordinances,
and, as shown by the connecting particle γάρ, to
such as referred specially to βρώματα. These are
not sacrificial meals, as after Schlichting, Β].,
Liin., and others suppose; but food, meats, (the
oldinterpp., Bohme, Thol., Ebr., Del., Riehm, Alf.)
in which were sought ritual means of justifica-
tion, ch. ix. 10. [For the reasons (1) ‘‘that
βρώματα is a word not found in the law when of-
ferings are spoken of, but in the distinction of
clean and unclean, Lev. xi. 84; 1 Mace. i. 63; |
Moll, seufzend; Alf., lamenting, viz., “over your disobedience.”—K,].
(2) that in all New Testament places where βρῶμα
is used in a similar connection, it applies to clean
and unclean meats: (8) that διδαχαῖς ποικίλαις----
Tapagep., must refer not to meats eaten after sac-
rifice, but to such doctrines in which there wag
variety and perplexity, as to those concerning
clean and unclean.”—(Alf.)]. In the classics,
also, ξένος does uot always indicate something
foregn, but sometimes, something strange and
surprising. The antithesis in the two clauses is
overlooked by Béhme, who, following Castalio,
understands χάρις of gratitude to God, and by
Bisping, who refers it to the Lord’s Supper, as
the Christian sacrificial meal [a ‘‘ monstrous in-
terpretation,” Alf.].
Ver. 10. We have an altar, etc. θυμιασ-
τήριον is not Christ Himself, (Bugenhagen, Bie~
senthal, efc.) nor the table of the Lord’s Supper
(Béhm., Ebr. Bisp., e¢e.), nor an expiatory ar-
rangement in general, (Michael., Stier, Thol.,
Hofm., edc.), but the cross upon Golgotha (Thom.
Aquin., Este, Beng., Bl., De W., Liin., etc.), of
which Christians eat, in that the atoning victim
that was offered upon it, is the food of their souls
(Riehm), comp. John vi. 51 ff. The question is
not merely of the enjoyment of the spiritual
blessings resulting to believers from the sacri-
ficial death of Christ (Β]., Liin.), but communion
with the personal Christ crucified on our behalf.
The τῇ σκηνῇ λατρεύοντες are not Christians
(Schlicht., Schultz, Hofm., efe.), but either as
68. ix. 9; x. 2 the Jsraelites (Liin., Kluge), or,
as ch. viii. 5, the Jewish priests (Bl, De W.,
Del., Riehm), who, above others, had access to
the typical dwelling-place of God, and had a
right to partake of the food that had been con-
secrated to God.
Ver. 11. For the bodies of those animals
whose blood, eic.—Of many sacrifices, the
priests obtained either the entire flesh, Lev. v.
9; xxiii. 20; or the ‘breast, and shoulder,
Num. vii. 84; or the whole with the exception
of the fat pieces, Num. iv. 26 ff. ; comp. ch. vi.
19, 22; vii. 7. But of the sin-offerings whose
blood was brought into the inner tabernacle,
Lev. iv. 5-7; iv. 16-18, ch. xvi. the fat pieces
were brought to the altar, and all the rest was
consumed by fire without the camp. This burn-
ing was only a means of getting rid of the things
purned, and was called Hy, a word never
et
used to denote burning on the altar. The em-
phasis lies, therefore, not upon the burning, but
on the fact that this mode of dealing with the
flesh of the victims, from which the priests de-
rived no enjoyment, took place without the
camp. This is regarded by the author as typi-
cal. Liwn., following Baur, (Stud. und Krit.,
1849, iv. 936, ff.) regards the capital point of the
argument of v. 10 as appearing in v. 12, and
regards v. 11 as containing a preliminary idea
that is merely auxiliary to the proof. But it is
more natural to take v. 11 as containing the
216 THE EPISTLE TO
THE HEBREWS.
proof of v. 10, while again, the idea of v. 12 is
suggested by v. 11, and corresponds, therefore,
in substance to v. 10(Riehm). [The typical
image is simple and forcible. Christ as ὦ sin-
offering, suffered without the gate whither the
bodies of the animals that were slain as sin-
offerings under the Old Covenant were carried
to be burnt. As then the priests of the Old
Covenant, and also the people, had no right to
partake of that sacrifice, so they who now adhere
to that Covenant, who minister to that tabernacle,
have no right to partake of that great victim that
is slain and disposed of outside of the encamp-
ment, and which is the antitype of the Old Testa-
ment sin-offering. In order to eat of this sacrifice,
as Christ Himself requires, they must break
away from their adherence to the system which
forbade them to eat of the type, and can, therefore,
of itself, give no authority to eat the antitype.—
K.].
ἊΝ 13. Wherefore let us go forth to
Him, e‘c.—This is au exhortation based on the
preceding ‘passage. It is not, however, an ex-
hortation to refrain from sacrificial meats
Retschl.), or from worldly pleasures (Chrys.,
Primas., efc.); nor to a voluntary following into
the sufferings of Christ (Gic., Limb., ete.) ; nor
to a withdrawal from Jerusalem on account of its
impending destruction (Clericus); but to a com-
plete separation from Judaism, (Theod., Beng.,
BL, Thol., Liin., etc.). To a willing endurance
of exclusion from the Jewish Theocracy (Schlicht.,
Grot., etc., and recently, Thiersch), there is not
the slightest allusion; and the passage contra-
dicts in the most decisive manner Schwegler’s
position, that to our Author Christianity is still
in a transition state from Judaism.—It is only,
[or rarely, ] except in later writers and sometimes
in the Sept., that τοίνυν stands, as here, at the
beginning of the sentence. Does ἔξω τῆς παρεμ-
βολῆς involve a reference to the speedily following
destruction of Jerusalem? At all events, the
following verse could not but suggest to the
mind of the readers, the city whose foundations
are not moved, ch, xi. 10.
[It seems, by no means, improbable that this
passage does have a double reference; that while
its external and obvious import is to warn its
readers to a complete withdrawal from the en-
tanglements and bondage of Judaism, another
import may have lain beneath its guarded lan-
guage, viz., a record by the Holy Spirit, through
the inspired writer, of the warning and injunc-
tion formerly given by him to the Christians of
Palestine, and especially of Jerusalem through
the lips of the Lord. So interpreted, the terms
have special significance. The τῆς παρεμβολῆς
persistently kept up, still harmonizes with the
primary and figurative import of the passage,
while the οὐ μένουσαν πόλιν, in contrast with the
τὴν ἐπιμέλλουσαν, shows that the writer has
clearly in mind the earthly Jerusalem.—K. ].
Ver. 15. The sacrifice of praise.—Ovoia
αἰνέσεως means, in the Old Testament, the volun-
tary, whether promised or freely undertaken offering
of praise (thank-offering), FI AD, Num.
vii. 12-15, which, however, even at Ps. 1. 14,
28; cxvi. 17, is @ symbol of the thanksgiving of
the heart and mouth, and is here explained ac-
faith.
cording to Hos. xiv. 8; yet after the LXX., that,
instead of HH reads “2. Wetstein ad-
= -
duces the Rabbinical saying: ‘‘In the future all
sufferings willcease; but the thank-offering ceases
ποὺ; and Puito (ed. Mangey, 11. 253) styles
this the best offering. According to a favor-
ite Old Testament representation, thoughts are
branches, and the words blossoms and fruits,
which, taking root in the Spirit, and by him im-
pelled through mouth and lips, sprout forth and
ripen (Dzx., Bibl. Psychologie, p. 142). The last
αὐτοῦ is not to be referred to Christ (Sykes), but
to God.
Ver. 16. Buttodo good and to commu-
nicate, etc.—The Subst. εὐποιία is found in the
New Testament only here. . The verb, Mark xiv.
7. Kocvwvia in the same sense as here, Rom. xv.
26; 2 Cor. ix. 13; Phil. i. 5, of evincing our fel-
lowship in communicating of our temporal posses-
sions. Εὐαρεστοῦμαί tevi==to be satisfied with any
thing, is entirely classical. Theophyl., Scblicht.,
Beng., etc., erroneously refer ταιαύταις γάρ to ver.
15, also.
Ver. 17. Unprofitable.—Either as hinder-
ing the influence of the readers (Bl.}, or as ren-
dering them dispirited and inactive (Calv.,
Grot.), or best, per μείωσιν (Gerh., Thol., Liin.).
The leaders must have been esteemed by the au-
thor as reliable men, and been known by him in
their most favorable aspects. The first τοῦτο
in ver. 17 refers to ἀγρυπνεῖν, the second to
στενάζειν.
DOCTRINAL AND ETHICAL.
1, Examples worthy of imitation are furnished
specially by those leaders in the churches, and
publishers of the Gospel, who, by the grace of
God in Christ, were able to give such an expres-
sion to the faith which they have professed and
taught, that their dying corresponded with their life,
and their death proved a living voucher of their
The memory of these should be held in
honor, and exercises a blessed influence on all
who behold it.
2. Exalted above all change in fortune and in
feeling, as above all personal vicissitudes, is
Jesus Christ, the unchangeable and abiding
Head of the Church, whether its members are
already in heaven, or are still living upon the
earth ; and by virtue of His relation to God, He
intercedes for, protects, blesses, and rules it eter-
nally.
8. With the pure word, and the all-sufficient
grace οὗ God is given to us allthat we need. To
this there need, and should be added nothing
drawn from other religions. Instead of pro-
ducing steadfastness and satisfaction of heart,
such a mixture of foreign elements, would rather
disturb and weaken the purity, certainty, joy,
and power of faith, and would bring with it the
danger of a turning away, to unfruitful and
perplexing ordinances, usages, and strifes.
4. Inasmuch as we have the only valid and
efficient expiatory offering in Christ, who outside
of the city of legal worship, was crucified for us,
and have in him at the same time, the true
Passover (1 Cor. vi. 8), we are enabled to par-
take of an atoning banquet which to the Levitical
CHAP. XIII. 7-17.
211
priests was made legally impossible. It becomes
therefore the duty of Christian churches that
are still entangled in Judaism, entirely to aban-
don the Jewish camp. ©
6. On the basis of the sacrifice of Jesus Christ,
which admits no repetition, and sets aside the
whole system of sacrificial worship, we are
alike laid under the obligation, and endowed with
the capacity of offering acceptable and perma-
nent sacrifices of thanksgiving and of well doing,
with which we praise God, who, rich in grace,
glorifies himself in sinners, and we serve one
another according to the will of God as good
stewards of the manifold gifts of God.
7. The prosperity of the church is best pro-
moted when its leaders, mindful of their great
responsibility before God, watch on behalf of
souls, and ihe members of the church facilitate
the fulfilment of this duty by docility and obedience,
and render it fruitful of benefit to themselves.
HOMILETICAL AND PRACTICAL.
The blessing of faithful teachers before and
after their departure.—We owe to pious ances-
tors a grateful remembrance and faithful imitation.—
How our departure from the world becomes an
entrance into heaven, and a precedent for a fol-
lowing and imitation that is acceptable to God.—
A firm heart is a precious thing and a rare trea-
sure; but it is a work of grace and an abiding
good.—What comfort lies in the fact that Jesus
Christ is always the same; and in like manner,
what warning and what encouragement! Howthe
cross which separates us from the world, unites us
with God and with one another.—The offerings of
Christians are, 1. prayer; 2. well doing; 8. obe-
dience.—What we have to bring to the altar, and
what we have to take from it.
SrarKe:—The teachers of the church, are
leaders, conductors, guides; they must therefore
80 point the way to blessedness, as themselves to
lead the way therein, and conduct their hearers
to blessedness, not only with their doctrine, but
also by their life and example (Phil. 111. 17; 1
Pet. v. 8).—It is one of'the hidden ways of God
that upright teachers of whom there are so few,
and to whose preparation so much belongs, are
removed by an early death. Disciples who have
such teachers should follow them faithfully be-
times, and hold them as all the dearer and more
worthy (1 Thess. v. 12, 18; Isa. lvii. 1. 2).—
Righteous, faithful teachers shine in life and in
death. Happy they who dwell in memory, upon
their holy walk, and edifying death, and thus
secure their own preparation for a future blessed
departure (Matt. v. 14 ff.). The world frequent-
ly forms erroneous judgments of tbis or that
man; but his death testifies of his faith and
life; so that many are obliged to wonder and ac-
knowledge that he was a pious man (Luke xxiii.
4, 7).—Doctrine and grace belong together ; pure
doctrine, and the grace, causing by means of it,
that the heart become established.—We eat
Christ spiritually in faith (John vi. 35), and sa-
cramentally in the Holy Supper (Matt. xxvi. 26).
—Would we have part in Christ and be sancti-
fied by Him, we must renounce this world and
bear His reproach.—The confession and the re-
proach of Christ are fellow-travellers.—Reproach
is a proof whereby God tests the softness and
humility of the heart.—For the sake of the truth
of the gospel, we must give up land, city, house,
goods, and all (Matt. xix. 29).—If thy praise ia
to please God He must Himself produce it within
thee (Phil. i. 11).—Christians also are under ob-
ligations to sacrifice, yet not a Mass, but ἃ sa-
crifice of praise, and themselves (Rom. xii. 1).
With this God in His grace, allows Himself to
be well pleased.—No hour of the morning is too
early, no noon too high, no evening too late, no
day too hot, no night too dark, no place too soli-
tary—thou canst always praise God (Ps. iv. 2,9;
cxix. 55). The praise of God belongs properly
to the heart; yet must at certain times, also em-
ploy the body with its members, particularly the
mouth (Ps. xxxiv. 2).—Faith makes us willingly
and readily serve and suffer, for the love and |
praise of God.—It is the mark of a righteous
teacher, when he best satisfies himself in reaping
the fruits of his office in the heart of his hearers.
Rizcer :—Jesus Christ has an honor and
glory which He can share with no other. The
Cross of Jesus ever frees us more and more from
all that is upon earth, from all that would es-
tablish itself in the love of our hearts, and
would weigh down the upward tendency of our
spirit; and draws us with our love, regard and
hope, away thither where Jesus has entered on
our behalf.-—Let no hour pass without praise
and love.—One of the two things must weigh
upon us, either duty now, or conscience here-
after.
Hevener :—If the world were our eternal
dwelling-place, and to remain among the people
of the world were our everlasting destiny, it
would be hard to bear reproach; but we have
here but ἃ brief sojourn.—God, Himself, must
work in us, through Christ, the fruits which
shall please Him.—To load ourselves with the
sighs of the pious, robs us of bliss.
AHLFELD :—Confirmation is a sacred act, by
which the child is to be established in its baptis-
mal covenant. The obligations which it imposes
1. on the servants of the church, 2. on those to
be confirmed, 8. on the church, in particular,
the parents and god-parents of the child.
Motznaar:—(New-Year’s Sermon, Obly, 1868,
III. 1). Jesus Christ, the same yesterday and to-
day, and the same also forever. We ponder
this, 1, for our consolation, and for our quiet,
since also in this year Jesus is the same, α in
His Word, as our Teacher and Prophet; ὁ. in His
grace, as cur Mediator and High-Priest; c. in
His power, as our King and Lord; 2. for instrue-
tion and warning; a. for unbelievers; ὃ. for bey
lievers.
Hepincer;—Grace must confirm the waver.
ing reed.—To waver is already to have half
fallen; but to fall from grace is worse thay
never to have been therein.
218 THE EPISTLE TO THE HEBREWS.
Cc.
Personal communications. |
Cuapter XIII. 18-25.
18 Pray for us: for we trust! [persuade ourselves] we have a good conscience, in all
19 things willing to live honestly [wishing to conduct ourselves honorably]: But [And]
I beseech you the rather [the more abundantly beseech you] to do this, that I may be
20 restored to you the sooner.
Now [And] the God of peace, that brought again [back]
from the dead our Lord Jesus, that [the] great Shepherd of the sheep, through [in]
21 the blood of the [an] everlasting covenant, Make you perfect in every good work?
[in order] to do his will, working in you
22 sight, through Jesus Christ ; to whom le glory forever and ever.‘
[himself]’ that which is well pleasing in his
Amen. And I be-
23 seech you, brethren, suffer [bear with]° the word of exhortation: for 1 have written a
letter unto you in few words.
24 with whom, if he come shortly, I will [shall] see you.
They of Italy salute you.
25 rule over you, and all the saints.
Amen.”
1 Ver. 18.—Instead of πεποίθαμεν, trust, we are to read with A. C*. D*. D., lat., 17, 58, πείθόμεθα.
θαμεν, is introduced as a correction.
Know ye that our® brother Timothy is set at liberty;
Salute all them that have the
Grace be with you all.
In Sin., also, πεποί-
2 Ver. 21.--- ΤῊ ὁ addition καὶ λόγῳ, after ἔργῳ, in A.. is ἃ gloss from 2 Thess. ii. 17.
8 Ver. 21.—The αὐτός, self, with Lachm. ed. ster., rests only on D. lat.and 71; Wetstein also ascribes it to C., but erro-
neously. In his large ed. Lachm. reads αὐτῷ after A. C*., and Greg. Nyss.
by the corrector. dae
4 Ver. 21.—C***,. D. and many minusc. omit τῶν αἰώνων.
This reading is also found in Sin., but rejected
5 Ver, 22 —The Imperf. ἀνέχεσθε is supported by Sin. A. C. D***. K., against the Infin. ἀνέχεσθαι, found in D*., 46, 57,
Vulg., Pesh., Arm.
ὁ Ver. 23,—The ἡμῶν is to bo received after Sin. A. C. D*., 17, 31, 37,39. In the Sin. it has been thrown out by the cor-
rector.
7 Ver. 25.— Any is found in Sin. only as a correction.
[Ver. 18.---πειθόμεθα, we persuade ourselves; Mull, wir sind der Ueberzeugung, we are of the conviction; Alf., we are
persuaded. Rec. πεποίθαμεν, we trust. ἸΠεπείσμεθα is elsowhere rendered, we are persuaded, vi. 9.--ὠἀάναστρέφεσθαι, to con-
duct ourselves.
Ver. 19.---περισσοτέρως δέ, and I the more abundantly bescech you.
The Ree. ver., and Alf. both improperly render δέ adversatively but. The German aber, thrown
seems to attach to ποιῆσαι.
The Eng. ver. weakly renders rather, which it
in after several introductory words, is less objectionable. ‘The adversative force of δέ is often, as here, too slight to admit
of its being indicated in English.
Ver. 20.—'0 δὲ θεὸς, and the God: Eng. ver., now the God; Alf., but the God.—o ἀγαγών, who brought back ; or, perhaps.
as Moll, Alf, etc., who brought up. I prefer the former, and back to again.—rov μέγαν ποιμ.., the (not, that) great shepherd.—
ἐν αἵματι, in (not by) the blood, refers to ἀγαγών--διαθήκης αἰων., of an (not the) everlasting covenant.
Ver. 22.—mapaxadw δέ, and I beseech, not, but 1 beseech.—avéxeabe, bear with.—éypawa, I wrote: “the epistolary Aor.,
mandabam, ἔγραψα frequently in St. Paul” (ALF.).
Ver. 28.--- γινώσκετε, not ΒΟ clearly indicated as imperative, by standing at the beginning of the sentence, as Alf.
Moll, etc, deem. Its position rather determines the emphasis; and it is by uo means certain that the Indic. form might
not be quite as emphatic as the Imper. B1., De W., eéc., take it as Indic. Wevcan hardly decide Ῥοβί νον. --ἀπολελυμένον,
taken predicatively, the Part. for Inf., with verbs of knowing, etc.; also undoubtedly released, not dispatched.—K.]. ,
EXEGETICAL AND CRITICAL.
Ver. 18. Pray for us.—In the same way as
Paul (Rom. xv. 30; Eph. vi. 19; Col. iv. 8; 1
Thess. v. 25; 2 Thess. iii. 1), the author now
begs the prayers of the church on his own be-
half, and appeals, against the suspicion of his
enemies, to the testimony of his good conscience,
as Paul, 2 Cor. i. 12. Many, as recently Feilmoser
and Bisping, assume for this reason, and because
in the following verses the style seems more than
hitherto to resemble that of Paul, that Paul has
accompanied the letter of a pupil and confiden-
tial fellow-laborer, with this brief postscript, and
thus adopted as his own the entire epistle.
Others regard the plural περὶ ἡμῶν as embracing
still other persons than the “author,” either Tim-
othy (Seb. Schmidt, etc.), or the “leaders” men-
tioned, v.17 (Carpz.), or the co-workers who
with the author are announcing the Gospel in
heathen countries remote from the Hebrew
Christians.
We persuade ourselves, etc.—The πεποίθα-.
μὲν of the lect. rec.—we have confidence, or trust.
Beng., Bohme, etc., take absolutely, and then re-
gard ὅτι as causal (** because ”). According to
the true reading πειθόμεθα, the author says [and
substantially the same meaning might be educed
with the reading πεποίθαμεν] ; We persuade our-
selves, ὦ. e., we hold it as matter of conviction that
etc. He assigns a reason for his claim to their
prayers, and expresses himself modestly on ac-
count of his relation to the readers. The parti-
CHAP. XIII. 18-25.
2198
cipial clause following, is by some connected with
πτοισόμεθα assigning the ground on which he rests
his persuasion; by others better with ἔχομεν
thus stating the thing ta which his conscience
bears testimony. ’Ev πᾶσιν belongs not to ἔχομεν
(Cc. Theophyl.), and is not mase, (Chrys., Luth.,
Thol., etc.
Ver. 19. And I the more abundantly
beseech you, οἰο.---Περισσοτέρως is connected by
Seb. Schmidt, Ramb., Beng., with ποιῆσαι; by
Liin., and the majority with παρακαλῶ; by Del.
with both. Calov. and others have without rea-
son inferred from this an imprisonment of the
author. For although ἀποκαθιστάνειν τινά τινι
points naturally to the removal of some serious
hinderance, yet it by no means necessarily refers
to the specific idea of imprisonment. Nor do
the words shed any light on the specific relation
which the author has previously sustained to the
church in question.
Vrr. 20. And may the God of peace,
etc.—This expression which is also familiar to
Paul, is referred by many with Chrys., to a dis-
cordant relation between the author and his
readers, which they conceive to be indicated in
y. 18; by Grot., Bohm., De W., Bisp., and others
to dissensions among the readers, alluded to ch.
xii. 14; by Schlicht. and Riehm, to Paul’s mode
of designating God as the dispenser of salvation.
The words ἐν αἵματι αἰωνίου διαθήκης, and by Gc.,
Calv., Beng., BL, Bisp., ete., connected with ὁ
ἀναγαγών ; by Baumgart. and others with μέγαν;
but better by Bez., Grot., Este, Liin., Riehm,
etc., are taken instrumentally ag more exactly
defining the collective clause τὸν ποιμένα τῶν mpo-
βάτων τὸν μέγαν. could we refer the ἀναγαγών
to the ascension (Bl., De W., Bisp.), we might
easily take év in the sense of accompaniment
as ch. ix. 25 (Calv., BL, Bisp., V. Gerlach, Kah-
nis). But the words ἐκ νεκρῶν restrict the par-
ticiple to the resurrection, the distinct mention
of which in our epistle is confined to this single
passage. [‘¢This is the only place where our
author mentions the resurrection. Every where
else he lifts his eyes from the depth of our
Lord’s humiliation, passing over all that is in-
termediate, to the highest point of His exaltation.
The connection here suggests to him once at
least to make mention of that which lay between
Golgotha and the throne of God, between the
altar of the cross and the heavenly sanctuary,
the resurrection of Him who died as our sin-
offering,’ Del., cited by Alf.]. Perhaps the
author had Is. Ixiii. 11, or also Zech. ix. 11,
floating before his mind. The Dozxology is less
naturally referred to the very remote ὁ ϑεός as
being the principal subject of the sentence,
(Limb., Beng., Chr. F. Schmidt, Del., Alf., etc).
than to the immediately preceding ᾿Ιησοῦ χριστοῦ
(Calv., Grot., Bl, Thol., Lin. and the ma-
jority). :
Ver. 22. In few words.—The expression
διὰ βραχέων-εεδι' ὀλίγων, 1 Pet. v. 12, furnishes
no reason for referring the λόγος τῆς παρακλήσεως
barely to the exhortations interspersed through
the Epistle (Dind., Kuin.), or barely to the
section from ch. x. 19 (Grot., Calov, etc.), or ex-
clusively to the last chapter (Semler). Theo-
phyl. rightly places the brevity of the Epistle in
contrast with the fulness of thought and emotion
which swells the breast of the writer who stood
in no official relation to the readers, and employs
the gentlest and tenderest forms of speech when
he comes to speak in his own person. ᾿Βπισι
Cree a letter, as Acts xv. 20; xxi.
0.
Ver. 23. Know that Timothy, etc.—There
is no reason for taking γινώσκετε as Indic. (Va-
tabl., Bl., De W., ete.) ; and the absence of the
article before ἀπολελυμένον is decisive against the
rendering of Schultz=ye know our brother Timo-
thy, the one who has been set free, as well as
against the rendering of Storr, etc.: Hold in ho-
nor, or Receive kindly. The interpretation of
ἀπολελυμένον, absent from, viz., the author (Este.,
Limb., Carpz., efc.), is forced and unnatural.
The translation, sent away, viz., with the letter
to the Hebrews (Theod., etc.), is possible (Acts
xiii. 3; xv. 80, 83; xix. 41; xxiii. 22); and to
this explenation of the participle conforms the
subscription of the Epistle in many minusc. and
ancient versions: ᾿Βγράφη ἀπὸ ᾿Ιταλίας διὰ Tipo-
θέου. The old interpreters, Chrys., Theoph.,
(ic., refer it, although hesitatingly, to a being
freed from imprisonment. Since Beza, this has
been decidedly the prevalent view.
Ver. 24. Salute all, etec.—We cannot infer
from this passage either that the Epistle was di-
rected to a plurality of churches, or to mere pri-
vate persons. Large churches had a number of
leaders, and these must receive the salutation
without exception, and so also the entire Church
in all its members. May it perhaps also include
all Christians with whom the receivers of the
Epistle come into contact, independently of a
connection with the Church? (Del.).
They of Italy.—Since Semler, the majority
of expositors have assumed that the ol ἀπὸ ᾿Ιταλίας
must have designated persons who had come
from Italy, and were with the author outside of
the limits of that country. They have been sup-
posed in particular to be fugitives from the per-
secution under Nero; sometimes, however, sim-
ply, in general, Italian fellow-laborers with the
author, perhaps in Corinth or Ephesus (Bl.), or
in Asia Minor (Schwegler), or in a place where
no Christian Church as yet existed (Liin.), which
latter supposition would explain the absence of
any greeting addressed to the Church. Cod. 66
names Athens, but adds ἄλλοι δὲ ἀπὸ ᾿Ιταλίας.
Special emphasis is laid upon the fact that the
author, if he, while living in Italy, were convey-
ing greetings from Italian Christians, would
certainly have written οἱ ἐν ᾿Ιταλίᾳ (1 Tim. i, 15;
1 Pet. v. 18); but we might explain the expres-
sion of our Epistle from an elliptical mode of
expressing relations of place according to (Matth.
xxiv. 17; Luke xi. 18; xvi. 26); as=oi ἐν τῇ
Ἰταλίᾳ ἀπὸ τῆς ᾿Ιταλίας, as formerly Winer, but
see, on the other hand, ALEX. Butt. Gramm. of
the New Test. dialect, p. 828); and not only so,
put many with Thol., Wieseler, Del., maintain that
ἀπό as well as ἐκ is used to express paraphrasti-
cally independent substantive ideas, so that the
expression in question merely indicates that the
persons sending their greetings originated from
Italy, without intimating any thing with regard
to their present residence. We may not, there-
fore, either, from this expression, deduce with
certainty that the Epistle was written in Italy
220
THE EPISTLE TO THE HEBREWS.
(Cod. K. and other Greek MSS. and versions
with Tiscu., Nov. Test., ed. 7. 11,596) or even that
it must have been written in Rome (with Primas.
and the ancients generally, as also Cod. A.)—
The closing benediction is precisely identical
with Titus iii. 15.—It may, however, be argued
for the writing of the Epistle in Southern Italy
(Wetstein) that Christian churches already ex-
isted, Acts xxviii. 13 (Thol.), and that Timothy,
who apparently was in a different place from
the author of our Epistle, and yet not far re-
moved from him, could probably at this time
have been imprisoned nowhere else than in Rome
(Wieseler).
DOCTRINAL AND ETHICAL.
1. From the endeavor, in all our relations, to
walk in the right way, in the right manner, we
are permitted to derive the assurance of a good
conscience. Such an assurance we are all per-
mitted to express, and to find in this moral condi-
tion a commendation which draws us all the
nearer into the love and sympathy of Christian
friends, that we may become especially valuable
to them, and awaken, quicken, and strengthen
the desire for closer communion, and for personal
intercourse.
2. We need prayer on our behalf, not merely
in weakness, and under assaults, but also for the
fulfilment of our hopes and wishes in the attesta-
tions of our joy, and our gratitude for the living
and powerful exhibition of our faith, of our love,
of our communion in the Lord. This sense of
need we must not repress, but cherish, give ut-
terance to, and satisfy.
8. The best thing that we can wish and pray
for one another is the continuance of the work of
God in ourselves, in order that through Jesus
Christ we may attain to perfection of life in God.
HOMILETICAL AND PRACTICAL.
True Christians need, demand and render
mutual intercourse on behalf of each other.— The
value of a good conscience in difficult situations in
life.—The greatness of Jesus, as the Shepherd of
the fold of God, mirrors itself 1. in the greatness
of the sacrifice by which He became Shepherd of
this flock; 2. in the extent of the flock which He
has to gather and to feed; 8. in the exaltedness of the
position to which He has been elevated.—The
new covenant is an eternal covenant, because 1.
it has been concluded by the eternal Mediator ;
2. it is stamped with eternal validity, and 3. it
imparts eternal dlessings.
Srarxe:—A good conscience is a great com-
fort, and gives us a good confidence before God
and men; before God, to whom we are permitted
filially to turn in all need and anxiety; before
men, that we need not be shamefaced, but may
be able to encounter with joyfulness the eyes of
every man.—The standard of good works is not
men’s self-will, but God’s will. This will be-
lievers must not only know, but also do.—God
works both the willing and the accomplishing ;
therefore, we must, by all means, give ourselves
up to Him for spiritual renewal.—Teachers must
respect highly their fellow-laborers in the gos-
pel of Christ, and desire for them the like bless-
ings as for themselves.—We should, indeed, bless
even our enemies, but greet preéminently those
who are the friends of God, and our friends.
Riscer :—From the dealings of God with His
saints, we shall observe how wonderfully He
brings them out of suffering, how wonderfully
He conducts them into it.
Hevusner:—The grace of God, the highest wish
for ourselves and others (Ps. cvi. 4). Lord, re-
member me according to Thy grace, which Thou
hast promised to Thy people. Amen!
THE END,
REISSUE OF LANGE’S COMMENTARY.
Lauges Commentary,
Critical, Doctrinal, and Homiletical.
Translated, Enlarged, and Edited
By PHILIP SCHAFF, D.D., Professor in the Union Theological Seminary,
This is the most comprehensive and exhaustive Commentary on the whole
Bible ever published in this or any other country.
The German work, on which this edition is based, is the product of about
twenty distinguished Biblical scholars, of Germany, Holland, and Switzerland, and
enjoys a high reputation and popularity wherever German theology is studied.
The American edition is not a mere translation (although embracing the whole
of the German), but, to a large extent, an original work; about one-third of the
Matter being added, and the whole adapted to the wants of the English and Ameri-
can student. Its popularity and sale has been lately increasing in Great Britain.
The press has been almost unanimous in its commendation of Lancr’s Com-
MENTARY. It is generally regarded as being, on the whole, the most useful
Commentary, especially for ministers and theological students—in which they are
more likely to find what they desire than in any other. It is a complete treasury
of Biblical knowledge, brought down to the latest date. It gives the results of
careful, scholarly research; yet in a form sufficiently popular for the use of intelli-
gentlaymen. The Homiletical department contains the best thoughts of the great
divines and pulpit orators of all ages, on the texts explained, and supplies rich sug-
gestions for sermons and Bible lectures.
The following are some of the chief merits of this Commentary:
1. It is orthodox and sound, without being sectarian or denominational. It
fairly represents the exegetical and doctrinal consensus of evangelical divines of
the present age, and yet ignores none of the just claims of liberal scientific
criticism.
2. It is comprehensive and complete—giving in beautiful order the authorized
English version with emendations, a digest of the Critical Apparatus, Exegetical
Explanations, Doctrinal and Ethical Inferences and Reflections, and Homiletical
and Practical Hints and Applications.
3. It is the product of fifty American (besides twenty European) Scholars,
from the leading denominations and theological institutions of the country. Pro-
fessors in the Theological Seminaries of New York, Princeton, Andover, New
Haven, Hartford, Cambridge, Rochester, Philadelphia, Cincinnati, Alleghany,
Chicago, Madison, and other places, representing the Presbyterian, Episcopal,
Congregational, Baptist, Methodist, Lutheran, and Reformed Churches, have con-
tributed to this Commentary, and enriched it with the results of their special
studies. It may, therefore, claim a national character more than any other work
of. the kind ever published in this country.
REISSUE OF LANGE’S COMMENTARY.
THEOLOGICAL AND HOMILETICAL COMMENTARY ON THE OLD AND NEW
TESTAMENTS, Specially designed and adapted for the use of Ministers and Students. By - τοῦ. JOHN
Peter Lance, D.D., in connection with a number of eminent European divines. Translated, enlarged and
revised under the general editorship of Rev. Dr. Phillip Schaff, assisted by leading divines of the various Evan~
gelical denominations. 8vo, per vol., in sheep, $4,765} in half calf, $5,503 cloth.....-..-+...... “00.
OLD TESTAMENT VOLUMES.
I. GENESIS. With a General Introduction to the 01d Testament. By Prof, J. P. Lancs,
D.D. Translated from the German, with additions, by Prof. Tayler Lewis, LL.D., and A. Gosman, 5
11. EXODUS, By Prof. C. M. Mrap, D.D., Andover, Mass. Lewiticus, by Prof. F. Garpiner, D.D.,
Middletown, Conn. With General Introduction, by Rev Dr. Oscoop.
III. NUMBERS AND DEUTERONOMY. Numbers, by Prot Js P. Lance, D.D. Translated
from the German by Rev. Samuel ‘I. Lowrie, D.D., and A. Gosman, D.D. euteronomy, by WILHzLM
Jurius ScHrogDER. Translated by A. Gosman. D. Ὁ.
IV. JOSHUA. By Rev. F. R. Fay. Translated with additions, by George R. Bliss, D.D. Judges and
Ruth. By Prof. Pautus Cassert, D.D. Translated with additions, by Prof. P. H. Steenstra, D.D.
V. SAMUEL I. AND If. Translated, enlarged and edited, by Rev. C. H. Toy, D.D., LL.D., and Rev.
John A. Broadus, D.D., LL.D.
VI. KINGS, By Kart Cur. W. F. Baur, D.D. Book I. translated and enlarged, by Edwin Harwood, D.D.
Book II., translated and enlarged, by Rev. W. G. Sumner,
VII. CHRONICLES, 1, AND IK. By Orro Zécxier. Translated, enlarged and edited, by James G.
Murphy, LL.D. Ezra, by Fr. W. Scuuttz. Translated, enlarged and edited, by Rev. Chas. A. Briggs, D.D.
Nehenaiah, by Rev. Howarp Crossy, D.D,, LL.D. Esther, by Fr. W.Scuutrz. Translated, enlarged
and edited by James Strong, S.T.D.
ΨΙΙΙ. JOB. A rhythmical version, with an Introduction and Annotations, by Prof. TAYLER Lewis, LL.D. A
Commentary, by Dr. Orro ZéckLer. Translated with additions, by Prof. L. J. Evans, D.D., together with an
Introductory Essay on Hebrew Poetry, by Prof. Phillip Schaff, D.D:
IX. THE PSALMS, By Cart Bernnarvt Mott, D.D. Translated, with additions, by Rev. C. A. Briggs,
Rev. Dr. John Forsyth, Rev. J B, Hammond and Rev, J. F. McCurdy. With a new metrical version of the
Psalms, and philological notes, by T. J. Conant, D.D.
X, PROVERBS, By Prof. Otro Zécxrzr, D.D. Translated by C. A. Aiken, D.D. Ecclesiastes, by
Prof. Zéckter, D.D. Translated by Prof. Wm Wells, A.M. With additions and a new metrical version, by
Prof. Tayler Lewis, Ὁ. Ὁ. The Song of Solomon, by Prof. O. Zéckter, D.D. Translated, with addi-
tions, by Prof. W. H. Green, D.D.
XI, ISAIAH. By C. W.E.Naxgcerspacn. Translated from the German, with additions, by Rev. Samuel Τὶ
Lowrie, D.D., and Rev. Dunlop Moore, D.D
XII, JEREMIAH. By. C, W, E. Nazcerssacu,D.D, Translated and enlarged, by 5. R. Asbury.
PAMENTAERONS, y C, W. E. Nagceussacu, D.D. Translated and enlarged, by Ww. H. Hornblower,
XIII. EZEKIEL. Translated, edited and enlarged, by Patrick Fairbairn, D.D., late Principal of the Free
Church College, Glasgow, and Rev. William Findlay, M.A., Lankhall, Scotland, aided by Rev. Thomas
cea M.A,, and Rev, Sinclair Mansen, M.A. Daniel. Translated, edited and enlarged, by James Strong,
XIV. THE MINOR PROPHETS. Hosea, Joel and Amos, By Otro Scumorter, Ph.D.
Translated with additions, by Rev. James E. McCurdy, Dr. John Forsyth, and Br. Talbot W. Chambers, re-
spectively. Obadiah and Micah, by Rev. Paut Kreinert. Translated with additions, by George
R. Bliss, D.D. Jonah, Nahum, ‘Wabakkuk and Zephaniah, by Rev. Paut ΚΙΕΙΝΕΕΤ.
Translated with additions, by Charles Elliott, D.D. Haggai, by Rev. Jamzs E. McCunvy. Zechariah,
by T. W. Cuampers, D.D. Malachi, by JoszrpH Packarp, D.D.
THE APOCRYPHA OF THE OLD TESTAMENT. With historical introductions, a revised
translation, and notes critical and explanatory. By Rev. E.C. Βιββειι,, D.D. (A supplementary volume to
Lange’s Commentary.)
NEW TESTAMENT VOLUMES.
I. MATTHEW. With a General Introduction to the New Testament. By J. P. Lan
D.D. Translated with additions, by Philip Schaff, D.D. a ies
II. MARK. By J.P. Lance, D.D. Revised from the Edinburgh translation, with additi by W.G. T.
Shedd, D.D. Luke, by J. J. Van Oosterzeg. Translated with additions, by Philip Schaff, D.D., Fe.
Charles C. Starbuck.
Il. JOHN. By J.P. Lancz,D.D. Translated by E. Ὁ. Yeom D.D., and Evelin i i-
tions, by E.R, Craven, D.D., and Philip Schaff, D.D. a a ἘΥΠΕΒ ά 8:
IV. ACTS. By G. V. Lecuier, D.D., and Rev. Cnartzs Gerox, Translated with additions. by C. Ε
ScHarrFFeR, D.D. ᾿ ᾿
V. ROMANS. By J.P. Lance, D.D., and Rev. F.R. Fay. Translated by J. F. i .
* iarged by P. Schaff, D.D., and Rev. M. Β. Riddie. PRE dt Ἐξ DS ἸΚεμ τεῦ aed ett
VI, CORINTHIANS. By Curistian F. Kune. Translated with additions, by Ὁ. W. Poor, D.D., and Ὁ,
ing, 7
VII. GALATIANS, By Orro Scumotter, Ph.D. Translated by C. C. Starbuck, A.M., wi iti
M.B. Riddle, D.D. a esians and Collossians, b Kary BRAuUNE, D.D. i pean pile Ἀπ δεν
by Μ. Β. Riddle, D.D. Philippians, by Kart Braunz, D.D. Translated and enlarged, by H. Β. Hackett,
VITT. THESSALONIANS, By Drs, Aupertuin and RiccensacH. Translated with additi b ii
D.D. Timothy, by J.J. Van Oosterzze,D.D. Translated with additions, ty Eran ΠΑΝ ΉΣΑΝ trey
E. Harwood, D.D. Titus, by J. J. Van Oosrerzee, D.D. Translated with additions, by Geo. E. Day. D.D
Philemon, by J.J. Van Oosrerzez, D.D. Translated with additions, by H. B, Hackett, Ὁ. Ὁ. Hebrews,
by Cart B. Noir, D.D, Translated with additions, by A.C. Kendrick, Ὁ. Ὁ. ?
IX. JAMES. By J. P. Lance, D.D., and J. J. Van Oosrerzer, D.D. Peter and Jude, by P
Setters Ph.D. John, by Kar Braung,D.D. All translated with additions, by J. Issdor Mouer
X. THE REVELATION OF JOHN. By Dr. J.P. Lancz. Translated by Miss Evelina M
larged and edited by E. R, Craven, D.D. Together-with double alphabetical index to all the ten values oo
the New Testament, by John H. Woods. Completing the New Testament portion.
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